tihxaxy  of  t:he  theological  ^tminavy 

PRINCETON  •  NEW  JERSEY 

John  M,  Krebs  Donation 

BR  75  .W84  18A5 
Wycliffe,  John,  d.  1384. 
Tracts  and  treatises  of  John 
de  Wycliffe 


^}>tUff^   ^^ 


^/: 


ESTABLISHED    MDCCCXLIV. 

FOR  REPRINTING  A  SERIES  OF   THE   MORE   SCARCE  AND  VALUABLE   TRACTS 

AND  TREATISES  OF  THE  EARLIER  REFORMERS,  PURITANS,  AND 

NONCONFORMISTS  OF  GREAT  BRITAIN. 


TRACTS   AND   TREATISES 


JOHN   DE  WYCLIFFE,   D.D. 


SELECTIONS    AND    TRANSLATIONS 
FROM  HIS  MANUSCRIPTS,   AND   LATIN  WORKS. 


EDITED  FOR 


WITH  AN  INTRODUCTORY  MEMOIR, 

BY 

THE    REV.    ROBERT    VAUGHAN,    D.D., 

rilESIDENT  OF  THE  LANCASHIRE  INDEPENDENT  COLLEGE,   MANCHESTER. 


LONDON : 

PRINTED  FOR  THE  SOCIETY  BY 

BLACKBURN    AND    PARDON,    HATTON    GARDEN. 

MDCCCXLV. 


ADVERTISEMENT. 


When  it  devolved  on  the  Committee  of  the  Wyclifle  Society 
to  decide  on  the  subject  of  its  first  volume,  they  concluded  that 
in  eflFect  that  question  was  determined  for  them  already  by  the 
illustrious  name  which  the  Society  had  adopted,  and  that  they 
must  commence  the  series  with  "  The  Tracts  and  Treatises  of 
John  de  Wycliffe." 

They  well  knew  that  one  of  the  corresponding  members  of  the 
Society  was,  by  his  previous  researches,  more  fuUy  qualified  to 
engage  in  the  work  of  preparing  such  a  volume,  than  probably 
any  other  writer  in  the  kingdom  :  the  Committee  accordingly 
requested  the  Kev.  Robert  Vaughan,  D.D.,  to  undertake  the 
taskj  and  the  present  volume  is  the  result.  Its  contents  are 
divided  into  three  parts :  the  first  is  biographical,  containing  facts 
and  observations  concerning  the  life  of  Wyclifle.  The  second 
part  is  analytical,  supplying  a  critical  account  of  the  writings  of 
Wyclifle  that  are  still  in  manuscript,  with  numerous  extracts,  and 
also  a  notice  of  the  Trialogus,  with  a  translation  from  the  original 
Latin  of  the  more  important  chapters  of  that  treatise ;    wliilst 


Vlll  ADVERTISEMENT. 

the  third  part  may  be  called  bibliothecal,  as  it  contains  those 
tractates  of  the  Keformer  which  have  been  already  printed  at 
different  periods,  and  in  various  forms. 

The  first  part  therefore  includes  all  that  is  known  concerning 
the  personal  history  of  the  Reformer,  the  result  of  a  most 
laborious,  extensive,  and  repeated  examination  of  the  extant 
writings  of  Wycliffe,  and  of  all  other  materials  which  could  be 
made  available  for  the  purpose. 

Eespecting  the  second  part.  Dr.  Vaughan  has  thus  written : 
*'  In  the  extracts  presented  in  the  first  section  of  the  first  book, 
I  have  not  retained  every  obsolete  word,  and  in  a  few  instances, 
an  illegible  or  obscure  sentence  has  been  omitted;  but  those  pas- 
sages exhibit  throughout,  the  substantial  and  idiomatic  language 
of  the  Reformer,  and  cannot  fail  to  make  precisely  that  impression 
on  the  reader,  which  would  be  made  by  them  if  read  from  the 
original  manuscript.  It  has  not  appeared  to  me  necessary,  or 
desirable,  that  I  should  affect  greater  accuracy  in  that  portion  of 
the  work. 

"  The  catalogue  of  the  Reformer's  writings,  in  the  next  section, 
has  been  revised  with  much  care,  and  wiU  be  found  less  imperfect 
than  any  one  previously  published.  I  speak  of  this  catalogue  as 
being  only  less  imperfect  than  those  which  have  preceded  it, 
because  no  man  acquainted  with  the  subject  can  expect  to  see  a 
perfect  account  of  the  writings  of  Wycliffe,  distinguishing  satis- 
factorily between  the  extant  and  the  non-extant,  and  between  the 
works  certainly  written  by  the  Reformer,  and  those  attributed  to 
him  on  probable  evidence  only.  In  this  connexion,  the  obscure 
and  uncertain  may  be  diminished,  but  can  never  be  wholly 
removed.  In  the  hope  of  giving  more  completeness  to  this  sec- 
tion, I  have  re-examined  many  of  the  WycUfie  manuscripts  within 
the  last  vear. 


ADVERTISEMENT.  ix 

"  There  are  two  editions  of  the  Trialogus  :  one  printed  without 
the  name  of  the  place  or  of  the  printer,  in  1525;  the  other 
printed  at  Frankfort,  in  1753.  The  latter  is  a  reprint  from  the 
former.  In  hoth,  the  errors  of  punctuation  and  typography  are 
frequent,  and  the  man  who  shall  attempt  any  extended  translation 
of  the  contents  of  that  work,  will  be  the  least  disposed  to  pass  a 
hasty  censure  on  this  portion  of  my  labour.  That  I  have  suc- 
ceeded in  giving  the  precise  meaning  of  the  author,  in  every 
instance,  especially  in  the  scholastic  and  metaphysical  portions 
of  his  argument,  is  more  than  I  dare  promise  myself;  but  I  am 
satisfied  that  the  reader  may  confide  in  the  general  accuracy  of 
the  translation,  and  that,  judging  of  the  doctrine  taught  in  the 
Trialogus,  from  the  chapters  given  in  the  volume,  he  will  be  safe 
from  all  material  error.  Some  chapters  and  parts  of  chapters 
even  in  this  fourth  book  have  been  omitted,  but  the  translations 
are  complete  on  the  subjects  to  which  they  relate." 

In  reference  to  the  contents  of  the  third  part,  it  is  only  neces- 
sary to  add,  that  the  treatise  "  Against  the  order  of  Begging 
Friars,"  and  the  next,  intitled  "  A  Complaint  to  the  King  and 
Parliament,"  were  printed  in  Oxford  in  1608,  and  edited  by  Dr. 
James,  fi"om  which  impression  they  are  now  reprinted.  The  piece 
intitled,  "  The  Wyckett,"  is  printed  from  the  Norembergh  edition 
of  1 545  ;  and  the  tract,  "  Why  Poor  Priests  have  no  Benefices," 
and  the  other  fragments,  are  transcribed  from  the  first  edition  of 
Lewis's  Life  of  Wyclifife,  and  Fox's  Acts  and  Monuments. 

It  may  be  expedient  to  state  in  conclusion,  that  while  the 
present  volume  is,  in  its  typographical  and  general  character,  a 
fair  specimen  of  those  that  will  succeed  it,  yet  in  a  literary  point 
of  view,  it  must  to  a  great  extent  be  regarded  as  introductoiy  and 
unique. 

Nearly  five   centuries  have  passed   away  since  Wycliife  flou- 


X  ai»ver'iisi;mi;ni. 

rislied :  and  the  spitefulness  of  rivals  and  the  malignity  of 
persecutors,  the  dim  shadows  of  succeeding  ages,  the  progress 
of  the  English  language,  and  successive  revolutions  in  the  man- 
ners and  maxims  of  society,  have  all  combined  to  render  the 
writings  of  the  Reformer  obscure,  and  to  require  the  labours  of 
an  editor  who  would  scrupulously  examine  and  faithfully  expound 
them.  In  succeeding  volumes,  the  reader  will  find,  according 
to  the  original  plan  of  the  Wycliffe  Society,  more  of  the  author, 
and  less  of  the  editor;  but  in  the  present,  the  prominence  of 
the  editor  was  unavoidable ;  and  the  reader  will  doubtless  feel 
happy  in  the  company  of  so  competent  and  experienced  a  guide. 

Robert  Ashton. 

y  Seeretariet. 

John  Blackburn. 

Cunyreyutwnal  Library,  London, 
February,  1845. 


CONTENTS. 


Page 

^art  fi. 

FACTS  AND  OBSERVATIONS    CONCERNING  THE  LIFE 

OF  WYCLIFFE i— xciv 

WRITINGS  OF  WYCLIFFE. 
Book  I. — 0\  the  Writings  of  Wycliffe  still  in  Manuscript. 

SECTION    I. 

I.  Expositio  Decalogi     .........  i 

II.   De  Hypocritarum  Imposituris    .     .         .         .          .         .          .     .  2 

III.  De  Obedientia  Prelatorum  .         .         .         .         .         .         .  .10 

IV.  De  Conversatione  Ecclesiasticoriiin          .         .         .          .         .     .  13 

V.   Speculum  de  Antichristo    ...          .....  22 

VI.  Of  Clerks  Possessioners          •.....,.  24 

VII.   De  XXXIIl  erroribus  Cuiatorum         ......  26 

VIII.  Of  the  Order  of  Priesthood 28 

IX.  Of  good  Preaching  Priests           .......  29 

X.  The  Great  Sentence  of  the  Curse  Expounded.         .         .         .     .  .31 

XI.   De  stipendiis  Ministrorum  ........  43 

XII.  De  Preeationibus  Sacris           .         .         .         .          .          .         .     .  43 

"     XIII.  De  Episcoporum  Erroribus  ......  .45 

XIV.  A  short  Rule  of  Life  for  each  man           .         .         .         .         .     .  46 

—  XV.  Three  things  destroy  the  world     .......  48 

XVI.   Impedimenta  Evangelizantium        .         .         .         .         .         .     .  49 

XVII.  On  the  Lord's  Prayer  and  Ave  Maria            .....  52 

XVIII.  How  Religious  Men  should  keep  Certain  Articles    .         .         .     .  52 

XIX.  De  Dominis  et  Servis          ........  52 

XX.  De  Diabolo  et  Membris           .          .         .         .          .          .         .     .  54 

XXI.  For  Three  Skills  lords  should  constrain  clerks,  &c.       .         ■         .  56 

XXII.  Of  Wedded  Men  and  Wives,  and  their  Children       .         .          .     .  58 

XXIII.   How  Antichrist  and  his  clerks  travail  to  destroy  Holy  Writ .         .  59 

XXIV.  De  dominis  divino           .........  63 

XXV.  De  Papa  Roman.a — Sehisma  Papae      ......  64 

XXVI.   Of  Perfect  Life 65 

XXVII.  Of  the  Seven  Deadly  Sins 66 

XXVIII.  Vita  Saeerdotum    ..........  71 

_   XXIX.  De  Blasphemia  contra  Fratres     .  .         .  .  .  .         .71 

XXX.  De  Ecclesiae  dominio     .........  74 

XXXI.  Sermons     •■•........  79 


xii  CONTENTS. 


SECTION    II. 

ON    THE     REMAINING    WRITINGS     OF    WYCLIFFE    STILL    IN    MANUSCRIPT,    AND 
INCLUDING   SUCH  WORKS  AS  ARE  KNOWN  ONLY  BY  THEIR  TITLES. 

Book  II. — Wycliffe's  Latin  Treatise,  Trialogus. 

SECTION   I. 

BEING  SOME  ACCOUNT  OF  THE  FIRST,  SECOND,  AND  THIRD  BOOKS  OF  THE 
TRIALOGUS. 

SECTION   II. 

CHAPTERS    TRANSLATED    FROM   THE    FOURTH  BOOK   OF    THE    TRIALOGUS    RELATING 
TO  THE  DOCTRINES  OF  THE  SACRAMENTS,  THE  HIERARCHY',  AND  THE  RELIGIOUS 

ORDERS. 

Page 
I.  On  the  Eucharist 131 

II.  What  is  denoted  by  the  pronoun  "this"   in  the  words  of  con- 
secration       .  .  .  .  .  .  .  .  .         .134 

III.   Showing  that  the  bread  remains  bread  after  consecration  .     .     138 

IV.  The  preceding  statements  confirmed  by  argument         .  .  .141 

V.  How  and  from  what  cause  the  heresy  concerning  the  sacrament  of 

the  Eucharist  hath  grown  up      .         .  .         .         .  .     .      144 

VI.  In   what  way   the   bread  is   the  body  of  our  Lord,  and  not  the 

identical  body  itself        ........      147 

VII.  On  the  Identification  of  the  bread  with  the  body  of  Christ         .     .     150 

VIII.  Showing  that  the  body  of  Christ  doth  not  corrupt         .         .         .     152 

IX.  Whether  two  bodies  may  be  at  once  in  the  same  place  .         .154 

—    X.  On  Baptism  156 

XL  On  the  Threefold  Baptism 159 

161 

.  163 

.  .  169 

.  172 

.  .  178 

.  180 

.  .  182 

.  184 


XII.  On  Confirmation     ....... 

XIII.  On  the  sacrament  of  Order  .... 

XIV.  On  the  avarice  of  the  clergy    ..... 
XV.  On  their  culpability  in  respect  to  Endowments     . 

XVI.  On  Penance 

XVII.  On  the  signs  of  Contrition  ..... 
XVIII.  On  the  Extreme  Unction         ..... 
XIX.   Of  the  various  kinds  of  ^Ministers 

XX.  On  the  Begging  Friars  186 

XXI.  Farther  showing  that  the  Mendicancy  of  the  Friars  is  not  consistent 

with  Scripture  .         .         .         .         .         .         .         .         .188 

XXII.  On  the  letter  of  the  Fraternities       .......     191 

XXIII.  How  the  Friars  falsely  sell  their  prayers  and  merits      .         .         .193 
XXIV.  On  Indulgences      .         .         .         .         .         .         .         .         .     .     195 

XXV.  How  the  orders  of  Friars  were  introduced     .         .         .         .         .199 

XXVI.  In  what  respect  the  Friars  are  contrary  to  Christ     .         .         .     .     202 

XXVII.  Of  the  other  Six  Abuses  of  the  Friars 204 


CONTENTS.  XUl 

Page 

XXVIII.  Showing  how  the  Friars  seduce  the  kingdoms  they  inhabit        .     .  207 

XXIX.  Of  the  fraud  and  malice  of  the  Friars 210 

XXX.  Whether  Temporal  Lords  may  and  should  assist  and  defend  their 

people  against  Friars        .         .         .         .         •         .         .         .213 

TRACTATES  REPRINTED  FROM  FORMER  EDITIONS. 

I. — A  Treatise  of  John  Wycliffe  against  Orders  of  Friars.  217 

I.  Friars'  orders  perfecter  than  Christ's        .         .         .         .         .     .  219 

II.  Friars  hinder  the  free  preaching  of  the  gospel      ....  220 

III.  A  man  once  professed  to  their  religion  may  never  leave  it         .     .  222 

IV.  No  preaching  without  licence  of  their  sovereign  how  bad  soever    .  222 
V.  The  lawfulness  of  begging  maintained  by  Friars       .         .         .     .  223 

VI.  Friars  draw  alms  from  poor  and  needy  men  to  the  maintenance 

of  their  sinful  and  superfluous  order 224 

VII.  Traditions  of  Friars  preferred  before  Christ's  commandments  .     .  225 
VIII.   Friars  great  hypocrites,  as  poor  as  Christ  in  show,  as  sumptuous 

as  lords  and  prelates  in  deed    .......  225 

IX.  Their  stealing  of  children  and  enticing  of  them  to  their  order  .     .  226 

X.  Curates  defrauded  of  their  dues  by  means  of  Friars       .         .         .  227 

XI.  Friars  come  in  under  the  name  of  saints,  and  forsake  the  rule       .  227 

XII.  Persecution  of  True  Priests  by  False  Friars         ....  228 

XIII.  Capped  friars  served  as  lords  or  kings  at  table          .         .         .     .  229 

XIV.  Great  flatterers  of  the  people,  neither  reproving  nor   removing 

their  sins  from  among  them         .         .         .         .          .         .     .  229 

XV.  How  much  and  how  oft  they  deceive  and  cozen  the  lay  people  by 

their  letters  of  fraternity           .......  230 

XVI.   Friars  pervert  the  right  faith  of  the  sacrament  of  the  altar,  by 

making  it  to  be  an  Accident  without  a  Subject    .         .         .     .  231 

XVII.  Their  excess  in  building  of  great  churches  and  costly  houses  and 

cloisters          ..........  232 

XVIII.  Friars  teaching  the  Vow  of  Obedience  contrary  to  God's  Law  .     .  233 

XIX.  How  they  forsake  the  perfection  of  their  order  for  worldly  respects  234 

XX.  Their  rotten  habit  esteemed  above  Christ's  body           .         .         .  235 

XXI.  Friars  beg  without  need,  when  the  poor  want,  without  remorse      .  235 

XXII.   Friars  reprove   not  their  brethren  as  the  Gospel  willeth,  but  as 

themselves  will  ..........  236 

XXIII.  Friars  lawless  in  begging  the  king  and  mighty  ones  of  the  land  to 
maintain  their  sect,  begging  their  alms  and  beggaring  the  whole 

land 237 

XXIV.  Friars  no  peace-makers,  but  make-bates,  strive  themselves,  and 

stirrers  up  of  others  to  wars  and  dissension           .          .         .     .  238 


XXV.  Judas's  children  selling  Christ,  and  all  for  money 
XXVI.  They  slander  true  priests,  and  flatter  wicked  men    . 
XXVII.  Friars  most  impatient  of  all  men  living  in  bearing  reproof  . 
XXVIII.  The  holy  Scriptures  accused  by  these  unholy  men  of  falsehood 


239 
239 
240 
241 


XIV  CONTEXTS. 

Pag8 

XXIX.   How  strongly  wedded  to  their  rotten  habit  .....  242 

XXX.  The  pope's  dispensation,  or  commandment  of  the  superior,  more 

regarded  than  Christ's  commandment       .....  242 

XXXI.  Their  usury,  simony,  covetousness,  extortion,  rapine,  and  theft      .  243 

XXXII.  Friars  cannot  endure  to  hear  of  Christ's  poverty  preached    .          .  244 
XXXIII.  Friars  like  thieves  coming  into  the  church  by  the  window,  not  by 

the  door     ...........  244 

XXXIV.  Bind  their  novices  to  impossible  things        .....  245 

XXXV.  The    necessity    and    multitude    of    their    vain    and    changeable 

ceremonies          ..........  246 

•XXXVI.  Friars  return  evil  for  good            .......  246 

XXXVII.  Friars,  under  the  habit  of  holiness,  lead  men  into  sin        .          .     .  247 
XXXVIII.  They   persuade  men   to    reckon   more   of  their  anathemas,  than 

of  God's  curse    ....                   .....  248 

XXXIX.   Friars'  heresy  in  affirming  the  wicked  to  be  members  of  Christ's 

church    ...........  248 

XL.  Arrogating  unto  themselves  glory  due  unto  other  men,  and  some- 
times unto  God  himself       ........  249 

XLI.  Exalting  themselves  above  Christ  himself    .....  2,50 

XLII.  Christ's  rule  no  sufficient  warrant  for  them  to  be  ruled  by         .     .  250 

XLIII.   Friars' policy  in  binding  their  novices  to  unknown  things     .          .  251 

XLIV.  Misspenders  of  the  treasure  of  their  land          .          ....  251 

XLV.  Friars  holier  than  other  men        .......  252 

XLVI.  Friars  altogether  set  upon  covetousness            .         .          ...  252 

XLVII.   Friars  dead  unto   the  world,  but  raised  by  Antichrist  to  pride, 

covetousness,  and  maintenance  of  sin       .....  253 

XLVIII.   Spiritual  impurity  of  Friars    ........  254 

XLIX.   Friars  notable  factors  for  the  pope  in  England     ....  254 

L.  Friars  most  perilous  enemies  to  holy  church  and  to  our  land  .     .  255 

II.  A  Complaint  of  .Tohn  Wycliffe,  Exhibited  to  the  King 

AND  Parliament          ........  257 

III.  Wycliffe's  Wyckett,  which  he   made   in  King  Richard'.s 

DAYS,  the  Second 270 

IV.  Why'  Poor  Priests  have  no  Benefices    .         ....  285 
V.  Answer  of  Wycliffe  to  Richard  the  Second,  as  touch- 
ing the  Right  and  Title  of  the  King  and  the  Pope     .  295 
VI.  Letter  of  Wycliffe  in  Excuse  to  Pope  Urban  VI.        .     .  298 
VII.  Confession  of  Wycliffe  concerning  the  Eucharist  .         .  ,300 
VIII.  Confession  on  the  Eucharist,  delivered   to  the  Dele- 
gates at  Oxford  in  1382 201 

Index  to  the  Writings  of  Wycliffe                               .          .         .     .  ,303 

Index  to  the  Life  of  Wycliffe      .......  ,322 


^?art  h 


FACTS  AND    OBSERVATIONS 


CONCERNING 


THE    LIFE     OF    WYCLIFFE. 


FACTS  AND  OBSERVATIONS 


CONCERNIXG 


THE     LIFE     OF     WYCLIFFE. 


The  biographers  of  Wycliffe  all  mention  the  year  1324  as  that 
of  his  birth."  The  place  of  his  nativity  still  TieaB  liis  name-^a 
village^a^bout  six  miles  fromtlie  towa-ef-RiGlimond  in  Yorksliire. 
The  name'  of  Wycliffe,  like  that  of  William  of  Wykeham,  is 
evidently  a  local  one,  being  written  John  of  Wycliffe  ;  and  in 
England  there  is  no  locahty  bearing  the  name  of  Wychffe  beside 
the  place  above  mentioned.  From  the  time  of  the  Norman 
Conquest  the  parish  of  Wycliffe  had  been  the  residence  of  a 
family  bearing  that  name,  who  were  lords  of  the  manor  of 
WycHife,  and  patrons  of  its  rectory.  During  the  lifetime  of  our 
Reformer  there  were  two  rectorsof  the  parish  who  bore  this  name  : 
Robert  Wyclifi'e,  presented  to  the  living  by  Catherine,  relict  of 
Roger  WycliflFe ;  and  William  Wycliffe,  presented  by  John  de 
Wycliffe.  In  1606  the  possessor  of  this  ancient  property  lost 
his  only  son,  and  by  the  marriage  of  his  daughter,  his  patrimony 
passed  to  a  family  of  another  name.* 

Dr.  Zouch,  rector  of  Wycliffe  in  the  last  century,  in  the  inscrip- 
tion attached  to  the  portrait  of  Wycliffe,  by  Sir  Antonio  More, 
now  an  heirloom  to  the  holders   of  that  living,  speaks  of  the 

"  Tanner,  Bibliotheca  Brit.  767.     Lewis,  chap.  i.     Baber  ii. 

*  Life  and  Opinions  of  Wycliffe,  i.  229 — 324.     Appendix  i. 

b 


11  FACTS  AND  OBSERVATIONS 

Reformer  without  hesitancy — as  "  a  native  of  this  parish."  Birk- 
beck,  a  ck^rgymau,  who  officiated  in  an  adjoining  parish  during 
the  reign  of  Charles  I.  speaks  no  less  decidedlv  on  tliis  point 
in  a  work  intitled  the  "  Protestant  Evidence.""  But  our  best 
authority  is  that  of  Leland,  who  wrote  his  "  Collectanea"  about 
a  hundred  and  fifty  years  after  the  decease  of  Wycliffe,  and 
mentioning  the  parish  of  Wycliffe,  describes  it  as  the  place 
where  "  WycHffe  the  heretic  was  born." 

It  is  true  Leland  himself  has  elsewhere  given  a  somewhat 
difierent  account.  In  his  "  Itinerary,"  he  makes  mention  of 
Spresswell,  "  a  poor  village,  a  good  mile  from  Richmond,"  as 
the  place  where  the  Reformer  was  born.*^  But  no  trace  of  such  a 
name  can  be  found  anywhere  in  the  neighbourhood  of  Richmond. 
Leland  travelled  for  much  of  his  information,  but  it  is  manifest, 
from  his  errors  in  respect  to  Richmondshire,  that  he  could  not 
have  visited  that  county  more  than  very  partially.  Indeed,  an 
author  who  could  describe  the  rise  of  the  Tees  as  being  in  a 
meadow  near  Caldwell,  at  least  fifty  miles  from  its  real  source, 
must  be  supposed  liable  to  mistake  on  a  point  of  this  nature. 

Spresswell  may  have  been  the  name  of  the  family  .mansion  of 
the  WyclifFes,  or  of  some  property  belonging  to  them  in  the  neigh- 
bourhood ;  but  we  are  more  disposed  to  trust  in  the  account 
given  by  Leland  in  liis  "  Collectanea,"  than  in  that  found  in  the 
"  Itinerary,"  and  to  connect  the  birth  of  Wycliffe  with  the  spot 
which  was  certainly  the  home  of  his  family,  and  fi'om  which, 
beyond  all  reasonable  doubt,  he  derived  his  name. 

It  must  be  admitted  that  the  name  of  the  Reformer  does  not 
occur  in  the  existing  records  of  the  Wycliffe  family.  But  this 
omission  will  not  occasion  surprise,  when  it  is  known  that  all  the 
members  of  that  family  continued  their  adherence  to  the  existing 
religious  system,  and  that,  according  to  the  notions  and  feelings 
of  the  middle  age,  the  man  who  made  hilnself  so  conspicuous  as  the 
opponent  of  that  system,  would  be  regarded,  in  the  language  of 
the  Reformer  himself,  applied  to  such  cases,  as  "  slandering  all 
his  noble  kindred,  who  were  ever  held  true  men  and  worsliipful."  '^ 

"  Ed.  Quarto,  cent.  xiv.  p.  71.  *  Tom.  i.  part  ii.  329. 

'  Itinerary,  v   99.  ''  MS.   On  Wedded  Men  and  Wives,  C.C.C.  Cambridge. 


CONCERNING  THE  LIFE  OF  WVCLIFFE.  iii 

It  will  appear  the  more  probable  that  the  Eeformer  spoke  thus, 
from  remembrances  connected  with  his  own  history,  if  we  bear 
in  mind,  that  no  examination  of  his  writings  has  served  to  bring 
to  light  anything  concerning  his  intercourse  with  his  kindred. 
What  Leland  has  said  concerning  Spresswell,  accordingly,  is  not 
of  sufficient  weight  to  be  allowed  to  disturb  the  uniform  testimony 
both  of  tradition,  and  of  the  most  trustworthy  authorities  on  this 
subject. 

Concerning  the  early  years  ofJWyclifFe,  we  possess  not  a  vestige 
of  information.  At  the  age  of  sixteen,  we  find  him  entered  as  a 
commoner  in  Queen's  College,  Oxford.  This  was  in  1340,  the 
year  in  which  that  college  was  founded.  Queen's  College  owed 
its  origin  in  j)art  to  the  munificence  of  Philipj^a,  the  queen  of 
Edward  III.,  but  still  more  to  the  praiseworthy  zeal  of  Sir  John 
Eglesfield,  her  chaplain.  Eglesfield  was  a  native  of  Cum- 
berland, and  the  new  college  was  designed  chiefly  for  the  benefit 
of  students  from  the  northern  counties ;  a  fact  which  may  account 
for  its  being  chosen  in  favour  of  a  .youth  from  the  borders  of 
Westmoreland  and  Durham. 

In  the  age  of  WyclifFe,  the  means  of  education  were  extended 
far  beyond  the  precincts  of  the  cathedral  or  the  monastery.  Not 
only  in  the  larger  cities,  but  in  every  borough  or  castle,  schools 
are  said  to  have  been  established.  Besides  a  school  in  the  Abbey 
of  St.  Albans,  in  which  every  branch  of  knowledge  then  culti- 
vated was  taught,  there  was  one  in  the  same  town  under  Mathew, 
a  physician,  and  Garinus,  his  kinsman.  Garinus  was  much  cele- 
brated for  his  knowledge  of  the  canon  and  civil  law  ;  and  the 
praise  bestowed  by  Matthew  Paris  on  this  school,  implies  that 
there  were  many  such  in  the  kingdom.  Not  less  than  five 
hundred  religious  houses  had  made  their  appearance  in  England 
during  the  interval  from  the  Conquest  to  the  reign  of  John ;  aud 
to  those  houses,  schools  were  generally  annexed.  It  is  certain, 
also,  that  so  early  as  the  year  1138,  the  instituting  of  schools  in 
a  manner  distinct  from  the  monastic  establishments,  had  extended 
itself  in  some  cases  from  towns  even  to  villages.  No  person, 
however,  could  act  in  the  capacity  of  schoolmaster  until  licensed 
by  a  clergyman  ;  and  the  clergy,  whether  fr'omjefilousy  or  avarice, 
were  often  so  exorbitant  in  their  demands  on  such  occasions,  as  at 

b   2 


IV  FACTS  AND  OBSERVATIONS 

length  to  jirovoke  the  intervention  of  authority.  In  a  general 
council  held  in  the  Lateran  church  at  Kome  in  1179,  and  in 
another  convened  at  Paris  in  1212,  all  exactions  for  licences  to 
te.ich  as  schoolmasters  were  forbidden. 

Even  the  studies  at  Oxford  and  Cambridge  in  those  times  were 
for  the  most  part  of  an  elementary  kind,  and  the  pupils  were 
children.  Such  scholars  were  received  into  the  schools  which 
Wood  describes  as  the  "  Nurseries  of  Grammarians,"  until  they 
became  capable  of  ascending  to  "  higher  arts."  Children,  how- 
ever, would  not  often  be  sent  from  distant  parts  of  the  kingdom 
to  the  universities,  merely  for  the  sake  of  such  elementary  ac- 
quisitions as  might  be  made  with  greater  facility  and  equal  elFect 
nearer  home.  In  the  northern  counties  especially,  the  necessity  for 
so  doing  was  precluded.  Edward  I.  speaks  of  an  establishment 
as  existing  in  one  of  the  border  districts  in  his  time,  where  two 
hundred  young  clerks  were  receiving  education.  In  some  such 
establishment  the  northern  students  generally  made  such  progress 
as  qualified  them  when  they  came  to  the  universities  to  enter 
upon  those  higher  studies  which  were  peculiar  to  those  celebrated 
seats  of  learning.  In  the  provincial  schools  the  Latin  language 
was  sedulously  taught,  as  being  in  those  times  the  only  key  of 
knowledge.  When  thus  far  instructed,  the  pupil  passed  to  the 
study  of  certain  approved  works  on  grammar,  rhetoric,  and  logic ; 
and  obtained  some  knowledge  of  arithmetic,  geometry,  astronomy, 
and  music.  These  sciences,  which,  it  will  be  observed,  are  seven 
in  number,  were  suj)posed  to  be  so  explained  as  to  present  within 
their  mystic  circle  whatever  was  deemed  important,  or  even  pos- 
sible to  be  known.  But  it  is  not  probable  that  the  preliminary 
studies  of  the  "young  clerks"  in  such  seminaries  often  embraced 
much  beyond  the  study  of  grammar ;  their  progress  in  the  higher 
arts  being  reserved  to  the  course  awaiting  them  at  the  university. " 

These  facts  may  suggest  to  our  imagination  the  manner  in 
which  Wycliffe  had  been  occupied  up  to  the  time  of  his  becoming 

"  ■Wood's  Annals,  i.  105—107;  ii.  712— 717.  Collier's  Eccles.  Hist.  i.  497. 
Tanner,  Notitia  Monastica,  Preface.  Matthew  Paris,  Vit.  Abbot.  St.  Alban.  62. 
Baconi  Opus  Majus,  Praefat.  Brompton  Chron.  1348.  Hoveden,  589.  Dupin 
Cent.  XIII.  92.  Henry's  Hist.  Eng.  vi.  195 — 198.  Robertson's  View  of  Society, 
sect.  i.     H.illani's  Middle  Ages,  ii.  24 — 29. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  V 

a  commoner  in  Oxford.      But  the  connexion  of  WyclifFe  with 

Queen's  College  was  not  of  long  continuance.     Merton,  to  which 

he  shortly  afterwards  removed,  was  a  foundation  of  great  celebrity. 

It  could  boast  of  some  of  the  most  scientific  scholars  of  the  age: 

it  had  supplied   the   EngUsh  church  with    three    primates :    its 

divinity   chair  had  been  recently  filled  by  the  celebrated  Brad- 

wardine :    and  within  its  walls  the  great  schoolmen  Ockham  and 

Duns  Scotus  had  put  forth  those  powers,  the  fame  of  which  filled 

all  Christendom,  and  was  supposed  to  be  immortal.     So  great  was 

the  capacity  of  Scotus,  that,  according  to  his  eulogists,  had  the 

genius  of  Aristotle  been  unknown,  here  was  a  disciple  who  could 

have  supplied  his  place.     His  arrival  at  truth  was  rather  with  the 

readiness  and  certainty  of  tuition,  than  by  the  slow  and  doubtful 

processes  common  to  ordinaiy  minds.     The  Divine  attributes  he 

could  describe  as  one  descending  immediately  from  the  presence 

of  Deity,  and  the  nature  of  angels  as  though  it  were  his  own. 

The  mysteries  of  Providence,  he  could  explain  as  if  apprised  of 

all  its  secrecies ;   and  the  felicities  of  heaven  he  could  set  forth  as 

if  they  had  become  the  element  of  his  own  being.     How  natural 

that  such  a  man  should  be  described  as  the  immortal  Scotus, 

and  the  most  powerful  and  ingenious  of  the  sons  of  men  !    But  his 

contemporary  Ockham  lived  to  better  pm-pose.     He  presumed  to 

question  the  infallibility  of  Pope  John  XXII.     As  a  punishment 

of  his  temerity,  he  was  compelled  to  seek  the  protection  of  Louis 

of  Bavaria,  emperor  of  Germany  ;  and  his  publications  in  defence 

of  the  civil  power  as  opposed  to  the  undue  pretensions  of  the 

ecclesiastical,   if  not  friendly  to  his  repose,   contributed  largely 

to  liis  fame.     One  of  his  compositions  is  praised  by  Selden,  as  the 

"very  best  performance  published  concerning  the  limits  of  the 

spiritual  and  temporal  powers."" 

Wycliffe  appears  to  have  felt  the  influence  of  the  associations 
into  which  he  thus  passed,  and  to  have  given  himself  to  the  study 
of  the  scholastic  philosophy  with  great  ardour.  Aristotle,  accord- 
ing to  that  system,  was  the  only  safe  guide  to  the  meaning  of 
St.   Paul.      Aided    by   the  logic   and  metaphysics  of  that  great 


°  Hist.  Oxford,  ii.  89,   113.     Lewis,  c.  i.  Brucker,   Hist.   Philos.    iii.  826,  828. 
Selden,  De  Syuedriis,  lib.  i.  cap.  10,  p.  228. 


VI  FACTS  AND  OBSERVATIONS 

master,  there  was  nothing,  either  kno-wn  or  supposed  to  have 
being,  which  his  disciples  did  not  affect  to  describe  and  analyse. 
In  attempting  to  establish  any  truth,  it  was  common  to  state  and 
refute  the  forms  of  error  opposed  to  it ;  and  debates  conducted 
after  the  manner  of  a  most  technical  and  abstruse  logic,  became 
to  the  inmates  of  colleges  much  the  same  thing  which  the  tourna- 
ment had  long  been  to  knights,  and  nobles,  and  princes.  In  the 
subsequent  portions  of  this  volume,  the  reader  will  find  sufficient 
illustration  of  the  nature  of  this  science,  and  of  the  skill  with 
which  the  Keformer  could  avail  himself  of  its  weapons. 

To  his  skill  in  the  scholastic  philosophy,  Wychfte  has  the  repu- 
tation of  having  added  a  diligent  study  of  the  civil  and  canon 
law.  The  civil  law  was  a  system  of  jurisprudence  wliich  had 
descended  from  the  times  of  the  Eoman  empire,  and  in  part  even 
from  the  times  of  the  repubUc.  It  was  adopted  in  various  degrees 
by  the  nations  of  feudal  Europe ;  but  as  it  had  been  moulded  for 
the  most  part  by  men  who  acted  in  obedience  to  the  will  of  a 
military  despotism,  however  wise  it  may  have  been  in  some  of 
its  jirovisions,  as  relating  to  questions  between  man  and  man, 
it  was  in  every  way  unfavourable  to  hberty  as  between  sovereign 
and  subject.  The  canon  law  consisted  of  the  decrees  of  councils 
and  of  popes,  and  constituted  an  authority  which  not  only  took 
under  its  jurisdiction  every  thing  properly  ecclesiastical,  but  often 
infringed  upon  the  province  of  the  civil  power.  Hence  a  spirit 
of  rivalry  arose  between  the  courts  of  princes,  and  the  courts  of 
bishops ;  between  the  authority  of  councils,  and  the  authority  of 
parliaments ;  and  between  the  supremacy  claimed  by  princes  in 
regard  to  ecclesiastical  matters  within  their  own  dominions,  and 
the  pretensions  of  the  pontiffs,  as  extending  to  the  control  of  all 
such  matters,  in  all  the  nations  of  Christendom.  Thus  it  came 
to  be  a  proverb,  that  no  man  could  be  a  good  canonist,  without 
being  a  good  civiHan — the  limits  of  the  canon  and  the  civil  law 
being  in  many  things  so  difficult  to  determine,  that  no  one  could 
hope  to  be  expert  in  the  defence  of  either,  without  possessing  an 
intimate  knowledge  of  both.  But  the  causes  which  proved  un- 
favourable to  the  dominion  of  the  old  Roman  law,  were  highly 
favourable  to  the  growing  power  of  the  church ;  and  the  sort  of 
empire  wliich  the  court  of  Rome  laboured  to  introduce  by  means 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  VU 

of  its  canons,  may  be  said  to  have  come  very  much  into  the  place 
of  the  old  empire  of  the  C«esars.  In  most  of  the  nations  of 
Europe,  however,  there  were  many  laws  and  usages  of  Gothic  or  / 
feudal  origin,  which  were  much  too  free  or  national  in  their 
character  to  accord  readily  with  either  of  the  systems  adverted  to. 
This  was  eminently  the  case  in  England ;  and  the  writings  of 
Wycliffe  afford  abundant  evidence  of  the  attention  which  he  had 
bestowed  on  all  these  subjects.  He  clung  with  much  tenacity  to 
the  authority  of  the  civil  power,  as  his  own  just  means  of  defence 
against  the  intolerance  of  churchmen ;  and  often  appealed  to  the 
laws  of  the  land  as  a  sufficient  warrant,  especially  when  sus- 
tained by  Holy  Scripture,  for  opposing  all  foreign  usui-pation 
within  the  realm  of  England,  whether  civil  or  ecclesiastical. 

We  know  not  to  what  extent  Wychffe  may  have  applied  him- 
self to  mathematical  studies,  but  his  acquaintance  with  natural 
philosophy  generally,  as  taught  in  those  times,  was  considerable. 
His  great  distinction,  however,  among  the  distinguished  men 
of  his  day,  consisted  in  his  manner  of  inculcating  religious  truth 
on  the  sole  authority  of  Scripture,  and  in  the  strict  exercise  of 
the  right  of  private  judgment,  long  before  those  terms  had 
become  as  a  watchword  among  us.  It  was  this  peculiarity  which 
secured  liim  the  honourable  appellation  of  the  "  Gospel  Doctor."" 

It  is  not  without  considerable  effort  of  imagination,  that  we  can 
at  all  realise  the  test  which  must  have  been  applied  in  those 
times,  to  the  courage  of  a  man  resolved  on  pursuing  such  a 
course.  Mosheim,  in  his  History  of  the  Thirteenth  Centuiy,  re- 
marks, "  The  method  of  investigating  the  nature  of  Divine  truth, 
by_re_ason  and  philosophy,  prevailed  so  universally,  and  was 
followed  with  such  ardour,  that  the  number  of  those  who,  in 
conformity  with  the  example  of  the  ancient  doctors,  drew  their 
systems  of  theology  from  the  Holy  Scriptures  and  the  writings 
of  the  fatFeis;' and  who  acquired  on  that  account  the  name  of 
Biblicists,  cHminislied  from  day  to  day.  It  is  true,  indeed,  that 
several  persons  of  eminent  piety,  and  even  some  of  the  Koman 
pontiffs,  exhorted  with  great  seriousness  and  warmth  the  scho- 

«  Hist,    of   Oxford,    i.  53,    92,    9i.      Lewis,    c.   1.      Father    Paul's    Council    of 
Trent,  lib.   ii. 


vni  FACTS  AND  OBSERVATIONS 

lastic  divines,  and  more  especially  those  of  the  university  of  Paris, 
to-ehange  their  method  of  teaching  theology,  and  laying  aside 
their  philosophical  abstraction  and  subtlety,  to  deduce  the  sub- 
lime science  of  salvation  from  the  Holy  Scriptures,  with  that 
puritv  and  simplicity  with  which  it  was  there  delivered  by  the 
inspired  writers.  But  these  -admonitions  and  exhortations  were 
without  effect ;  the  evil  was  become  too  inveterate  to  admit  of  a 
remedy,  and  the  passion  for  logic  and  metaphysics  was  grown  so 
universal  and  so  violent,  that  neither  remonstrances  nor  argu- 
ments could  check  its  presumption  or  allay  its  ardour.""  To  this 
course  of  things,  however,  Wycliffe  had  courage  enough  to  oppose 
himself,  and  deduced  his  system  of  theology  from  the  Holy 
Scriptures,  in  a  manner  which  evinced  as  little  dependence  on 
the  "writings  of  the  Fathers,"  as  on  the  "logic  and  meta- 
physics of  the  schools." 

In  the  year  1345,  a  pestilence,  the  most  destructive  in  the 
annals  of  the  world,  if  we  may  credit  contemporary  writers, 
appeared  in  Tartary.  Having  ravaged  various  kingdoms  of  Asia, 
and  spread  itself  over  a  great  part  of  Lower  Egypt,  it  passed  to 
the  islands  of  Greece,  and  making  its  way  along  every  shore  of 
the  Mediterranean,  fell  with  special  violence  upon  the  states  of 
Italy.  Even  the  Alps  proved  not  a  sufficient  barrier  against  its 
inroads.  It  was  felt  in  the  most  obscure  recesses,  and  by  every 
European  nation.  Two  years  had  been  occupied  in  its  desolating 
progress,  when,  as  the  historians  of  the  time  relate,  the  continent 
of  Europe  was  shaken  from  its  centre  to  its  borders  by  a  succes- 
sion of  earthquakes.  From  June  to  December  in  the  same  year, 
England  was  visited  with  incessant  rains.  In  the  following 
August  the  plague  appeared  at  Dorchester ;  it  soon  reached  the 
metropolis,  and  there,  in  the  space  of  a  few  months,  added  many 
thousands  to  its  victims.  The  infected  perished,  for  the  most 
pai't,  in  a  few  hours ;  the  strongest  failed  after  the  second  or  third 
day.  Wycliffe  was  now  in  the  twenty-third  year  of  liis  age.  He 
saw  the  distemper  passing  from  men  to  the  brute  creation,  cover- 
ing the  land  with  putrid  flesh ;  the  labours  of  husbandry  sus- 
pended ;  the  courts  of  justice  closed ;  the  timid  resorting  to  every 
device  of  superstition    for    security,   and    perishing  around  him, 

"  Hist.  iii.  249,  250. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  ix 

sometimes  buoyant  with  delusion,  and  sometimes  frenzied  Ly 
despair.  It  was  said  that  a  tenth  only  of  the  human  family  had 
been  spared.  Even  grave  men  supposed  that  the  earth  had  lost 
full  half  its  population.  Whether  the  man  of  three- and-twenty, 
who  was  ere  long  to  become  distinguished  as  a  Reformer  of  reU- 
gion,  beheved  in  one  of  these  rumours  or  the  other,  enough,  we 
may  be  assured,  became  known  to  him,  on  the  ground  of  unques- 
tionable evidence,  to  place  the  calamity  before  him  in  aspects 
deeply  affecting ;  and  from  his  frequent  references  to  it  in  after 
life,  we  learn  that  the  impression  made  by  it,  on  his  humane  and 
devout  mind,  was  deep  and  abiding." 

The  moral  effect  of  this  event  was  hardly  less  lamentable  than 
the  physical.  The  depravity  of  the  people  seemed  to  be  maddened 
rather  than  subdued  by  their  sufferings.  The  physician  and  the 
priest  were  often  found  alike  neghgent  of  their  duties.  The 
husband  was  deserted  by  the  wife,  and  even  children  by  their 
parents ;  and  plunderers  employed  themselves  in  rifling  the 
dwelHngs  which  the  malady  had  depopulated.  It  has  ever  been  thus 
with  humanity,  in  the  same  circumstances.  In  some  instances,  such 
visitations  have  been  fouud  to  soften  the  heart,  and  to  produce 
penitence  ;  but  in  a  greater  number  their  effect  has  been  to  give 
a  greater  force  and  desperateness  to  the  selfish  passions.  When 
the  pestilence  passed  away,  the  clergy  who  survived  were  unequal 
to  the  duties  required  from  their  order,  and  the  same  want  was 
felt  in  every  department  of  agriculture  and  handicraft.  But  the 
great  lesson  which  the  living  appeared  to  have  derived  from 
what  had  befallen  the  dead,  was  the  wisdom  of  exacting  the 
highest  possible  remuneration  for  such  sei"vices,  sometimes  at 
the  rate  of  a  tenfold  increase.  Laws,  accordingly,  were  issued  to 
repress  this  rapacity,  both  among  priests' aiixrjpeople.* 

In  reading  the  lives  of  distinguished  men,  two  departments  of 
inquiry  naturally  engage  our  attention ;  the  one  relating  to  the 
degree  in  which  such  men  have  been  influenced  by  their  times — 

"  Gio.  Villani  Chron.  lib.  xii.  c.  83.  Matteo  Villani,  lib.  c.  4.  II  Decamerone 
prsemio.  Knighton,  col.  2599 — 2601.  Walsingham,  Hist.  198.  Rot.  Pari.  ii.  234. 
Rymer,  v.  655,  658,  693.  Maitland's  Hist.  London,  book  i.  c.  2.  Barnes'  Edward 
III.  book  ii.  c.  8.     Caxton's  Chron.  and  Hollinshed,  ad  an. 

*  Johnson's  Canons,  a.d.  1362.  "No  rector  shall  give,  and  no  curate  shall 
receive,  more  than  one  mark  above  what  had  been  yearly  given  for  the  same  services 
before  the  plague." 


X  FACTS  AND  OBSERVATIONS 

and  the  other,  to  the  degree  in  whicli  they  have  given  to  their 
age,  the  impress  of  their  own  genius  and  labour.  The  effect  on 
the  mind  of  Wycliffe  of  the  direful  scourge  adverted  to,  appears 
to  have  been  to  possess  him  with  very  gloomy  views  in  regard 
to  the  condition  and  prospects  of  the  human  race.  At  a  little 
more  than  the  age  of  thirty,  he  seems  to  have  looked  on  the  state 
of  society  generally  with  painful  foreboding,  being  equally 
affected  by  its  manifest  depravity,  by  its  present  sufferings,  and 
by  the  prospect  of  the  further  retribution  regarded  as  assuredly 
awaiting  it. 

The  pestilence  subsided  in  England  in  1348.  The  earliest  of 
the  works  attributed  to  Wycliffe  bears  the  date  1866,  eight  years 
later.  This  piece  is  intitled  the  "  Last  Age  of  the  Church." 
We  find  in  it  a  weakness  of  judgment,  and  the  traces  of  an 
ill-regulated  fancy,  such  as  our  general  idea  in  regard  to  the 
character  of  Wycliffe  would  not  have  taught  us  to  expect.  Thus 
the  passage  in  the  ninety-first  Psalm;  which  speaks  of  "the  terror 
by  night" — of  the  "  arrow  that  flieth  by  day" — of  the  "  pestilence 
that  walketh  in  darkness,"  and  of  "  the  destruction  that  wasteth 
at  noon-day,"  is  described  as  setting  forth  successive  stages  in 
the  history  of  the  church.  The  "  nightly  dread"  or  the  terror 
by  night,  denoted  the  time  when  those  who  slew  the  saints  judged 
that  they  did  God  service.  The  arrow  flying  by  day  was  signifi- 
cant of  the  deceit  of  heretics.  The  latter  of  these  tribulations 
was  "put  off  by  the  wisdom  of  saints,"  as  the  former  was  "  cast  out 
by  the  stedfastness  of  martyrs."  The  pestilence  talking  in  dark- 
ness points  to  "  the  secret  heresies  of  Simonists ;"  and  the  mis- 
chiefs of  this  third  tribulation  will  be  so  heavy,  that  "  well  shall 
it  be  to  that  man  of  holy  church  that  then  shall  not  be  alive." 
The  fourth  tribulation,  denoted  by  the  evil  which  cometh  at  mid- 
day, is  the  coming  of  antichrist.  The  authorities  cited  in  favour 
of  this  view,  beside  the  historian  Eusebius,  the  venerable  Bede, 
and  St.  Bernard,  are  the  abbot  Joachim,  and  the  prophet  Merlin. 
In  the  same  manner,  the  twenty-two  letters  of  the  Hebrew 
alphabet  are  allegorised,  as  the  figure  of  two  and  twenty  hundred 
years,  and  as  having  contained  a  prophetic  meaning.  A  similar 
intei-pretation  is  given  to  the  Latin  alphabet,  as  relating  to  the 
times  of  the  New  Testament ;   and  the  conclusions  deduced  from 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xi 

those  sources  are  said  to  be  as  certain  "  as  that  in  tlic  beginning 
God  made  heaven  and  earth." 

But  amidst  dreams  of  this  nature,  we  find  indications  of  thought 
and  feeling  in  regard  to  the  state  of  society,  the  existing  religious 
system,  and  the  doctrines  of  theology,  in  harmony  with  those  which 
occur  in  the  undoubted  writings  of  Wycliffe  at  a  later  period. 
In  this  curious  production,  the  many  evils  existing,  and  the 
greater  evils  expected,  are  traced  mfiinly  to  the  character  and  con- 
duct of  a  vicious  priesthood.  Upon  that  class  of  men  especially, 
the  judgments  predicted  are  about  to  descend,  and  the  only  refuge 
for  the  sincere  behever,  is  in  turning  from  dependence  on  the 
ofl&ces  of  men,  and  in  looking  with  humility  and  devotion  to  the 
compassion  and  grace  of  their  Kedeemer.  "  The  vengeance  of  the 
sword,"  he  writes,  "  and  mischiefs  unknown  before,  by  which  men 
in  those  days  shall  be  punished,  shall  fall  for  the  sin  of  priests.  Men 
shall  fall  on  them,  and  cast  them  out  of  their  fat  benefices,  and  they 
shall  say, '  He  came  into  his  benefice  by  his  kindred,  this  by  cove- 
nant made  before,  he  for  his  service,  and  this  for  money  came  into 
God's  church."  Then  shall  each  such  priest  cry,  '  Alas  !  alas  !  that 
no  good  spirit  dwelt  with  me  at  my  coming  into  God's  church  !'  " 

In  a  preceding  passage  he  predicts,  on  the  authority  of  John  of 
Sahsbury  and  St.  Gregory,  that  "  The  pestilent  smiting  together 
of  people,  and  hurling  together  of  realms,  and  other  harms, 
shall  come  to  the  earth,  because  the  honours  of  holy  church  are 
given  to  unworthy  men."  The  tract  concludes  with  the  following 
illustration  of  a  Hebrew  tale.  "  There  was  a  stork  had  a  bird, 
and  his  bird  was  shut  in  under  a  vessel  of  glass ;  and  when  the 
stork  saw  his  bird;  and  that  he  might  not  come  to  him,  he  brought 
a  little  red  worm  out  of  the  wilderness,  and  with  his  blood  he 
anointed  the  glass.  Then  the  glass  burst,  and  the  bird  flew  his 
way.  So  our  Lord,  the  Father  of  heaven,  had  mankind  in  hell, 
which  was  glazen,  that  is  to  say,  was  as  brittle  as  glass.  To 
break  it,  he  brought  such  a  httle  red  worm,  which  was  our 
Lord  Jesus  Christ,  as  David  saith  in  the  21st  Psalm,  '  I  am  a 
worm  and  no  man,'  and  with  his  blood  he  delivered  mans  nature. 
Zachariah  writeth  in  the  ninth  chapter,  "  Thou  truly  with  the 
blood  of  witness,  or  the  testament,  hast  led  out  them  that  were 
bound  in  the  pit.'     So  when  we  were  sinful,  and  children  of  wrath. 


xn  FACTS  AND   OBSERVATIONS 

God's  Son  came  out  of  heaven,  and  praying  liis  Father  for  his 
enemies,  he  died  for  us  then  ;  much  rather  now,  that  we  are  made 
righteous  by  his  blood,  shall  we  be  saved.  Paul  so  writeth  to  the 
Eomans  :  He  shall  pray  for  us.  Jesus  went  into  heaven  to  appear 
in  the  presence  of  God  for  us.  Paul  to  the  Hebrews.  The  wliich 
presence  may  he  grant  us  to  see,  that  liveth  and  reigneth  "without 
end,  Amen." 

We  may  not  feel  at  liberty  to  applaud  the  judgment  of  the 
author  in  the  selection  of  his  allegory  in  this  case,  but  the  devout 
percej)tion  and  feeling  of  the  above  passage  is  not  uninstructive. 

In  attributing  tliis  piece  to  Wyclifle,  his  biographers  have  been 
guided  partly  by  its  internal  evidence,  but  still  more  by  the  fact 
that  it  happens  to  be  bound  up  in  a  volume  containing  other  pieces 
which  are  unquestionably  from  his  pen.  The  evidence  in  regard 
to  its  authenticity,  however,  from  both  these  sources  is  not  such  as 
to  preclude  all  ground  for  suspicion  on  that  point,  though  from 
the  contents  of  the  document,  as  well  as  from  the  connexion  in 
which  we  find  it,  the  evidence  appears  to  me  to  turn  strongly  in 
favour  of  its  having  been  written  l)y  Wyclifie.  Bale  has  given  it  a 
place  in  his  catalogue  of  the  writings  of  our  Eeformer  ;  and  from 
his  description  of  it,  there  is  reason  to  think  that  more  than  one 
copy  of  tliis  work  was  in  existence  in  the  time  of  that  author." 

In  the  year  1360  WyclifFe  began  his  disputes  with  the  Mendi- 
cants. In  Oxford,  where  this  controversy  originated,  these  new 
orders  were  possessed  of  great  power,  and  numbered  among  them 
many  of  the  most  able  men  of  the  times.  The  indolence  and 
worldliness  of  the  regular  clergy,  by  scandalising  the  more  severe 
or  the  more  consistent  professors  of  the  Gospel,  had  been  the 
main  causes,  some  centuries  earlier,  of  the  rapid  diffusion  of 
the  monastic  institute — a  fault  in  one  extreme  disposing  many  to 
error  in  an  opposite  direction.  In  the  same  manner,  the  great 
abuse  of  wealth  on  the  part  of  the  endowed  priesthood,  taught  the 
Mendicants  to  throw  themselves  on  a  kind  of  voluntary  system ; 
while  the  general  neglect  of  preaching  in  the  case  of  the  parochial 
clergy,   was  the  reason   assigned  by  the  Mendicants  for  giving 

"  No  biographer  of  Wyeliffc  had  e.\ammed  this  MS.  previously  to  the  publication 
of  the  Life  and  Opinions  of  Wycliffe,  but  it  has  since  been  printed  and  edited  with 
much  care — with  more  care  I  may  say  than  candour — by  Dr.  Todd. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xiii 

tliemselses^aluLQst  wholly  to  that  office  as  preaching  friars.  With 
stricter  vows  of  poverty,  than  had  heen  adopted  by  the  monastic 
orders,  the  friars  associated  a  claim  to  the  most  important  func- 
tions of  the  clergy,  and  thus  aimed  to  unite  in  themselves  much 
of  the  reputation  and  power  belonging  to  both  those  classes. 

They  made  their  appearance  in  Oxford  in  1221.  The  causes 
which  had  given  them  such  speedy  popularity  on  the  continent,  were 
no  less  powerful  in  this  country.  Some  wise  men,  dissatisfied  with 
the  conduct  of  the  older  clergy,  became  the  zealous  patrons  of  these 
new  fraternities.  Their  supposed  se-paration  from  the  corrupting 
influence  of  wealth,  and  their  assiduity  and  ability  as  preachers, 
appeared  to  point  them  out  as  the  sort  of  men  especially  demanded 
by  the  times.  Among  the  persons  by  whom  they  were  thus 
regarded,  was  the  celebrated  Grossteste,  Bishop  of  Lincoln  ;  but 
the  men  who  were  for  a  while  favourites  of  that  prelate,  became 
the  objects  of  his  bitterest  censure  before  his  decease.  At  a  later 
period,  their  zeal  to  proselyte  the  young  in  the  universities,  exposed 
them  to  much  suspicion  and  disaffection.  Loud  complaints  had 
been  urged  against  them  in  Paris,  before  Fitz-Ealph,  who  was 
chancellor  of  Oxford  in  1333,  and  became  archbishop  of  Armagh  in 
1347,  distinguished  himself  as  an  opponent  of  their  opinions  and 
encroachments.  He_denied  the  virtue  of  their  voluntary  poverty, 
censured  their  inroads  on  the  proVmce  of  the  parochial  clergy,  and 
declared,  that  by  their  influence,  the  students  of  Oxford'  had  been 
reducedj^  within  Jbis  memory,  from  thirty  thousand,  to  not  more 
than  a  fifth  of  that  number.  In  1357,  Fitz-Ealph,  better  known 
by  the  name  of  Armachanus,  submitted  his  complaints  on  this 
subject_to  the  pope_at_AyigJion.  But  the  decease  of  this  zealous 
prelate  three  years  later,  left  his  purposes  unaccomplished,  and  the 
event  was  hailed  by  the  Mendicants  as  a  triumph  to  tlioir  cause. 

Wycliffe  entered  into  the  labours  of  Armachanus,  and  pro- 
secuted the  same  object  with  even  greater  earnestness.  None  of 
the  extant  writings  of  WychfTe  against  the  friars  can  be  attributed 
to  so  early  a  period  as  the  year  1360.  But  his  arguments  against 
that  class  of  men  are  of  such  constant  occurrence  in  his  later 
works,  and  are  everywhere  so  much  to  the  same  effect,  as  to  leave 
little  room  to  doubt  that  the  matter  of  the  treatise  pubhshed  in 
this  volume,   under  the  title  of  "  Objections  to  Friars,"  presents 


xiv  FACTS  AND   OBSERVATIONS 

the  substance  of  the  reasoning  employed  by  him  on  this  subject 
from  the  commencement  of  the  controversy  rehiting  to  it. 

His  language  uniformly  was,  that  if  God  might  be  said  to  have 
given  the  friars  to  the  church,  it  was  as  he  had  given  a  king  to 
Israel, — as  a  punishment,  and  not  as  a  boon.  "  But  a  sanction 
was  supposed  to  be  imparted  to  the  practices  of  the  Mendicants  by 
the  poverty  of  Christ  and  of  his  apostles  ;  and  this  circumstance 
had  imperceptibly  induced  a  habit  of  appeal  to  the  sacred  Scrip- 
tures, as  to  a  decisive  authority.  The  volume  of  inspired  truth 
was  thus  brought  from  its  obscurity,  and  was  vested,  though  for 
mistaken  purposes,  with  something  of  the  homage  due  to  it  as  the 
only  competent  arbiter  of  religious  opinion.  Such  as  were  dis- 
pleased by  the  obtrusive  services  of  the  friars,  were  thus  naturally 
directed  to  the  records  of  the  Gospel,  that  the  justice  of  these 
novel  pretensions  might  be  thus  ascertained  or  confuted  ;  and  the 
arguments  opposed  with  most  success  to  the  peculiarities  of  these 
innovators,  were  derived  from  the  source  to  which  they  had  them- 
selves been  the  first  to  appeal.  It  is  scarcely  to  be  questioned,  that 
to  these  facts  we  are  considerably  indebted  for  WyclifFe's  early 
attachment  to  the  doctrine  which  affirms  the  sufficiency  of  the  Scrip- 
tures with  regard  to  all  the  purposes  of  faith  and  duty — a  doctrine 
in  which  the  right  of  private  judgment  was  obviously  impHed  ;  and 
it  will  hereafter  appear,  that  no  modern  theologian  has  been  more 
aware  of  the  importance  of  these  maxims  than  Wycliife,  or  more 
successful  in  defending  them.  It  is  probable,  indeed,  that  he  was 
very  far  from  discerning  the  ultimate  result  of  his  inquiries,  when 
he  first  became  known  as  the  opponent  of  the  new  orders  ;  but  we 
have  sufficient  evidence  to  justify  the  conclusion,  that  even  then, 
these  momentous  sentiments  had  become  in  a  hopeful  degree 
familiar  to  his  mind.  The  failure  of  Fitz-Ralph,  in  his  more 
limited  project  of  reform,  had  left  no  room  to  hope  for  improve- 
ment, as  to  originate  with  the  papacy,  or  as  to  be  sanctioned  from 
that  quarter ;  and  this  state  of  things  appears  to  have  suggested  to 
his  successor  in  the  contest,  the  necessity  of  a  less  sparing  exposure 
of  existing  abuses  in  the  church,  and  of  a  more  vigorous  appeal  to 
the  common  sense  of  every  class  among  the  people."" 

«  Life  and  Opinions  of  Wycliffe,  i.  266,  267. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  XV 

That  which  distinguished  the  eflforts  of  Wycliffe  in  this  con- 
nexion from  those  of  Armachanus  and  others,  was  his  setting 
forth  the  evils  which  he  describes,  as  being  the  natural  and 
necessary  consequence  of  the  rules  which  the  friars  had  pledged 
themselves  to  observe.  While  other  disputants  were  content 
to  seek  a  reform  of  particular  errors  and  abuses,  Wycliffe  sought 
nothing  less  than  an  extinction  of  the  institute  itself,  as  being 
repugnant  to  Scripture,  and  inconsistent  with  the  order  and 
prosperity  of  the  church.  Instead  of  supposing,  as  some  good 
men  had  done,  that  the  introduction  of  such  agents  would  tend 
better  than  any  other  means  that  might  be  employed  for  that 
purpose  to  stimulate  and  improve  the  character  of  the  parochial 
priesthood,  he  insisted  strongly  that  the  removal  of  these 
intruders  was  absolutely  necessary,  if  harmony  and  vigour  were 
to  be  restored  to  the  ecclesiastical  system.  He  is  at  the  same 
time  careful  to  distinguish  between  the  institute  and  the  men, 
being  equally  concerned  to  "  destroy  their  errors,"  and  to  "save 
their  persons." 

The  men  against  whom  the  Reformer  committed  himself  to 
this  extent,  were  possessed  of  great  power,  and  so  little  accus- 
tomed to  hear  reproof  with  meekness,  that,  in  the  language  of 
their  antagonist,  "  a  lord  would  more  patiently  submit  to  a 
severe  censuring  of  his  least  offence,  than  friars  would  hear 
the  soft  and  mild  reproving  of  their  greatest  sins."  Wycliffe  of 
course  had  to  lay  his  account  with  the  utmost  mischief  that 
might  proceed  from  the  passions  of  such  opponents.  During 
nearly  two  centuries,  the  Inquisition  had  been  pursuing  its  course 
of  torture  and  destruction  on  the  continent ;  and  through  the 
whole  of  that  period  its  odious  business  had  devolved  chiefly  on 
the  orders  of  St.  Domiuick  and  St.  Francis.  In  addition  to  their 
power  in  this  form,  they  were,  in  the  language  of  Wycliffe,  "  the 
confessors,  the  preachers,  and  the  rulers  commonly  of  all  men."" 


"  "I  have  in  my  diocese  of  Armagh,"  says  Fitz-Ralph,  "about  two  thousand 
persons,  who  stand  condemned  by  the  censures  of  the  church,  denounced  every  year 
against  murderers,  thieves,  and  such  like  malefactors,  of  all  which  number  scarcely 
fourteen  have  applied  to  me,  or  to  my  clergy,  for  absolution ;  yet  they  all  receive  the 
sacraments  as  others  do,  because  they  are  absolved,  or  pretend  to  be  absolved,  by 
friars." — Fox,  Acts  and  Monuments,  ubi  supra. 


XVI  FACTS  AND  OBSERVATIONS 

The  year  1360  has  been  mentioned  as  that  in  which  Wycliffe 
became  distinguished  by  the  part  which  he  took  in  this  contro- 
versy. In  the  following  year  the  master  and  scholars  of  Baliol 
College  presented  him  to  the  living  of  Fylingham,  a  benefice  of 
considerable  value  in  the  diocese  of  Lincoln.  In  the  same  year 
we  find  the  name  of  John  de  Wycliffe  entered  as  that  of  the 
newly-elected  warden  of  Baliol."  These  facts  seem  to  warrant  the 
conclusion  that  his  attempts  to  defend  the  regular  clergy,  and  the 
university,  against  the  obtrusive  zeal  of  the  Mendicants,  were  highly 
estimated,  at  least  by  the  parties  most  interested  in  his  efforts. 

But  four  years  later  we  find  the  name  of  John  de  Wycliffe  as 
that  of  the  person  filling  the  office  of  warden  in  Canterbury  Hall 
in  the  same  university.  Canterbury  Hall  was  founded  by  Simon 
de  Islep,  Archbishop  of  Canterbury,  a  prelate  who  appears  to 
have  acquitted  himself  with  much  credit  in  some  of  the  most 
important  ofi&ces  in  the  church  and  the  government.  The  new 
hall  was  designed  for  the  benefit  of  eleven  scholars,  eight  of 
whom  were  to  be  secular  clergymen ;  the  remaining  tlu'ee,  and  the 
warden,  were  to  be  chosen  from  the  monks  of  Christ  Church, 
Canterbury.  But  discord  soon  arose  between  the  two  classes  of 
scholars,  and  Wood  hall  the  warden  took  part  with  the  monks. 
Islep  saw  the  community  on  which  he  had  lavished  his  patronage 
and  his  substance,  conspicuous  for  dissension  rather  than  improve- 
ment, and  availing  himself  of  a  provision  in  the  founding  of  the 
institution,  he  removed  the  three  monks  and  the  warden,  and 
supplying  the  place  of  the  former  by  the  same  number  of  clerical 
scholars,  he  invited  John  de  Wycliffe  to  the  vacant  office  of 
warden.  Islep  died  soon  afterwards,  and  Peter  Langham,  the 
Bishop  of  Ely,  who  had  been  previously  abbot  of  Westminster, 
and  a  private  monk,  was  raised  to  the  primacy.  Woodhall  and 
his  expelled  associates  made  their  appeal  to  the  new  primate, 
alleging  that  the  late  changes  in  Canterbury  Hall  had  been 
brought  about  by  illegal  and  dishonest  means ;  and  after  the 
interval  of  a  few  weeks,  the  three  monks  were  restored,  and 
Woodhall  was  reinstated  as  warden.  -It  Avas  pretended  that  what 
had  been  done,  had  been  done  without  the  sanction  of  the 
founder,  or  that  if  such  sanction  had  been  given,  it  was  in  his 

"  Life  of  Wycliffe,  i.  272,  273. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Xvii 

last  sickness,  when  he  had  ceased  to  be  competent  to  such  an 
office.  The  only  appeal  from  the  judgment  of  a  metropolitan, 
in  such  a  case,  was  to  that  of  the  sovereign  pontiff;  and  to  liim 
appeal  was  made." 

But  some  doubt  has  been  raised  as  to  whether  the  John 
de  WycliflFe,  of  Canterbury  Hall,  was  the  same  person  who  had 
been  previously  master  of  Baliol,  and  who  is  known  to  us  as 
the  -figformer.  The  decision  of  the  pontiff,  in  the  case  submitted 
to  him  from  Canterbury  Hall,  was  unfavourable  to  the  appellants; 
and  as  the  enemies  of  Wycliffe  have  been  forward  to  ascribe  his 
zeal  as  a  reformer  to  this  loss  of  his  wardenshij),  it  appears  to 
have  been  supposed,  that  service  would  be  done  to  the  reputation 
of  Wycliffe,  by  throwing  some  doubt  over  the  point  of  his  ever 
having  been  in  possession  of  the  said  wardenship.  But  slight 
incidents  do  not  thus  affect  the  course  of  great  men.  Minds 
liable  to  be  thus  influenced  to-day,  will  be  no  less  open  to  opposite 
impressions  from  opposite  influences  to-morrow,  and  will  never 
evince  steadiness  in  anything.  Some  difficulty  indeed  arises  in 
accounting  for  the  removal  of  a  man  from  the  office  of  warden  in 
connexion  with  the  older  and  larger  foundation  of  Bahol,  to  so 
small  and  recent  an  establishment  as  that  of  Canterbury  Hall. 
But  we  know  not  what  may  have  happened  at  Bahol  during  the 
four  years  which  intervened  between  the  two  appointments ;  and 
the  fact  that  the  founding  of  Canterbury  Hall  was  a  favourite 
project  with  the  man  who  was  "  Primate  of  all  England,"  may  go 
far  to  explain  a  circumstance  which  would  otherwise  seem  impro- 
bable. It  should  be  remembered,  also,  that  the  appeal  in  the 
matter  of  his  wardenship  was  made  in  the  spring  of  1367,  and 
that  the  decision  of  the  pontiff  was  not  given  till  the  year  1870 ; 
and  Anthony  Wood,  Fox  the  martyrologist,  and  others,  agree  in 
ascribing  Wycliffe's  loss  of  his  wardenship  to  the  zeal  which  he 
had  manifested  on  the  side  of  ecclesiastical  innovation,  before  the 
judgment  of  the  court  of  Rome  on  that  subject  had  been  pro- 
nounced. The  name  of  WycliflFe,  as  we  have  seen,  is  of  local 
origin ;    and  that  there  should  have  been  two  distinguished  men 

«  The  documents  relating  to  this  appointment  and  dispute  may  be  seen  in  Lewis, 
Appendix,  Nos.  1 — 9,  or,  in  the  Life  and  Opinions  of  Wycliffe,  i.  Appendix  2 — 10. 

C 


xviii  FACTS  AND  OBSERVATIONS 

in  Oxford,  bearing  the  name  of  John  de  WyclifFe,  is  most  impro- 
bable. The  confounding  of  the  one  person  with  the  other  would 
have  been  so  natural,  that  in  many  instances  care  would  have  been 
taken  to  distinguish  between  them ;  and  some  traces  of  that  dis- 
tinction would  have  reached  us.  If  a  second  John  de  WyclifFe 
flourished  at  the  same  time  in  Oxford,  we  seem  shut  up  to  the 
conclusion,  that  he  must  have  been  of  the  same  family  with  the 
Reformer, — a  conclusion  which  it  seems  hardly  possible  to  admit." 

While  the  suit  relating  to  Canterbury  Hall  was  pending,  a 
somewhat  violent  dispute  arose  between  the  crown  of  England 
and  the  court  of  Rome,  concerning  the  tribute-money  which 
King  John  had  stipulated  to  be  paid  by  himself  and  his  successors 
to  the  treasury  of  the  pontiffs.  Urban  demanded  of  the  Enghsh 
monarch  the  annual  pa}Tnent  of  a  thousand  marks,  as  a  feudal 
acknowledgment  for  the  sovereignty  of  England  and  Ireland ; 
those  kingdoms  being  held  in  fee,  it  was  said,  of  the  successors 
of  St.  Peter.  Since  the  decease  of  King  John,  this  claim  had 
been  honoured  or  neglected,  as  the  favour  of  the  pontiff  was  felt 
to  be  important  or  otherwise. 

Thirty-three  years  had  passed  since  the  last  annual  payment  of 
this  nature  was  made ;  and  the  demand  of  Urban  now  was,  that 
the  arrears  for  that  interval  should  be  sent  to  him,  and  that  the 
annual  sum  should  be  regularly  transmitted  to  him  in  future.  In 
default  of  such  payment,  the  king  was  further  admonished  that  he 
would  be  cited  duly  to  appear  and  answer  for  such  neglect  in  the 
court  of  the  sovereign  pontiff,  who  had  become  liis  civil  no  less 
than  his  religious  superior. 

Edward  received  this  communication  in  1365  :  in  the  following 
year  he  submitted  the  question  to  the  decision  of  jiarliament. 
Since  the  reign  of  John,  the  powers  of  the  English  parliament, 
and  especially  of  the  House  of  Commons,  had  become  such  that 
all  the  greater  and  more  distinctive  principles  of  our  constitution 
may  be  said  to  have  been  called  into  vigorous  exercise.  The 
reign  of  Edward  extended  to  fifty  years,  during  which  period 
more  than  seventy  parliaments  were  convened.     More  than  once 

a  See  Life  and  Opinions  of  Wycliffe,  i.  273,  where  I  have  touclied  on  this  subject ; 
also  a  paper  in  the  Gentleman's  Magazine  about  two  years  since. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xix 

it  was  solemnly  enacted  that  one  such  assembly  at  least  should  be 
annually  summoned.  Edward,  in  the  person  of  his  chancellor, 
requested  the  advice  of  parliament  with  regard  to  the  answer 
which  should  be  returned  to  the  claim  made  upon  him  and  upon 
the  nation  by  the  pope.  The  prelates  solicited  a  day  for  private 
deliberation.  On  the  morrow,  the  lords  spiritual  and  temporal, 
and  the  members  of  the  commons,  declared  unanimously,  that 
neither  King  Jolin,  nor  any  other  sovereign,  had  power  thus  to 
subject  the  realm  of  England,  without  consent  of  parHament; 
that  such  consent  had  not  been  obtained ;  and  that,  passing  over 
other  difficulties,  the  whole  transaction  on  the  part  of  the  king 
was  in  violation  of  the  oath  which  he  had  taken  on  receiving  his 
crown.  By  the  temporal  nobility  and  commons,  it  was  farther 
resolved  that,  should  the  pope  commence  his  threatened  process 
against  the  king  of  England,  as  his  vassal,  all  possible  aid  should 
be  rendered,  that  such  usurpation  might  be  effectually  resisted." 

According  to  the  ecclesiastical  theory  of  the  middle  age,  the 
church  is  the  parent  of  the  state,  bishops  are  as  fathers  to  princes, 
and  the  authority  of  all  sovereigns  must  be  subordinate  to  that  of 
the  successors  of  St.  Peter.  On  the  present  occasion,  men  were 
not  wanting  to  take  this  high  ground  in  defence  of  this  papal 
claim,  ^n  a  treatise  "published  by  an  anonymous  monk,  it  was 
maintained,  that  the  sovereignty  of  England  had  been  legally 
forfeited  to  the  pope,  by  the  failure  of  the  annual  tribute ;  and 
that  the  clergy  were  exempt  in  person  and  property  from  all  sub- 
jection to  the  authority  of  the  magistrate.  We  may  judge  of  the 
celebrity  of  WyclifFe,  at  this  time,  from  the  fact  that  he  is  called 
upon  by  name  to  show  the  fallacy  of  these  opinions.* 

The  Keformer  was  not  ignorant  concerning  the  motives  of  Ids 
anonymous  antagonist  in  assailing  him  with  this  challenge.  He 
assures  us  that  he  had  reason  to  know,  that  the  hope  of  his 
opponent  was,  to  expose  him  to  the  resentment  of  the  pontiff,  that, 
laden  with  ecclesiastical  censures,  he  might  be  deprived  of  his 
preferments;  also  to  commend  himself  and  lus  own  order  to  the 
favour  of  the  Roman  court,  and  to  augment  the  possessions  of  the 


«  Life  and  Opinions  of  Wycliffe,  i.  278—280. 
*  This  document  is  printed  in  Lewis,  Ap.  No.  30. 
C   2 


XX  FACTS  AND  OBSERVATIONS 

religious  orders  generally,  by  placing  the  kingdom  in  greater  sub- 
jection to  the  power  of  the  popes.  That  he  might  guard  himself 
so  far  as  possible  against  the  sinister  purposes  of  his  opponent, 
WyclifTe  commences  by  describing  himself  as  a  Immble  and 
obedient  son  of  the  church,  and  as  meaning  to  affirm  nothing 
that  may  be  reported  to  her  injury,  or  that  may  reasonably  offend 
the  ears  of  the  devout.  The  Eeformer  further  describes  himself 
as  the  king's  peculiar  clerk,  from  which  it  appears  that  he  had 
received  the  honorary  distinction  of  royal  chaplain.  The  right 
of  the  king  in  connexion  with  parliament  not  only  to  deny  the 
tribute  claimed  by  the  pope,  but  to  subject  all  clergymen  to  the 
jurisdiction  of  the  magistrate  in  all  civil  matters,  and  in  certain 
cases  even  to  aUenate  the  goods  of  the  church,  are  all  affirmed  as 
doctrines  shown  to  be  just,  both  by  the  written  law,  and  by  the 
ancient  practice  of  the  realm.  He  does  not  deny  that  there 
may  be  much  in  the  canons  of  the  church  opposed  to  such  doc- 
trines, but  he  insists  that  if  truly  examined  these  maxims  will  be 
found  to  be  in  strict  accordance  with  the  claims  of  natural  right, 
with  the  maxims  of  civil  law,  and  with  the  precepts  of  Holy 
Scripture. 

Having  thus  stated  the  grounds  on  which  it  would  be  practi- 
cable to  work  out  a  full  vindication  of  the  above  doctrines,  he 
abstains  from  pursuing  that  course,  and  chooses  rather  to  set 
forth  his  views,  as  contained  in  the  substance  of  a  series  of 
speeches,  said  to  have  been  delivered  by  certain  secular  lords, 
in  reference  to  the  demand  lately  made  on  the  treasury  of  the 
king  of  England  by  the  pope.  By  this  method  of  reply,  the 
humble  Reformer  may  have  hoped  to  shield  himself,  under  the 
authority  of  the  said  lords,  against  the  resentment  to  which  his 
opinions  might  otherwise  expose  him.  The  speeches  which  have 
been  thus  preserved  may  interest  the  curious  reader  as  presenting 
a  specimen  of  the  manner  in  which  our  senators  of  the  fourteenth 
century  were  deemed  capable  of  treating  questions  demanding  a 
good  degree  of  information  and  discernment.  What  is  reported 
from  tliem  in  this  document  is  not  of  course  a  complete  account 
of  the  debate  adverted  to,  but  a  selection  of  passages  designed 
to  place  the  series  of  difficulties  inseparable  from  the  claim  of 
the  pope  in  the  most  lucid  form,  and  in  the  smallest  compass. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xxi 

To  US  the  paper  is  chiefly  valuable,  as  containing  opinions  which, 
by  adoption  at  least,  are  those  of  WyclifFe  himself,  and  which 
in  the  report  made  of  them  have  lost  nothing  of  their  force,  pro- 
bably from  coming  into  contact  with  the  vigour  and  intrepidity 
of  his  own  genius. 

The  first  lord  declared  all  feudal  subjection  to  be  founded  in 
the  necessary  subordinations  of  political  power.  But  no  subordi- 
nation of  this  nature,  he  maintained,  could  have  been  the  origin 
of  the  alleged  subjection  of  England  to  the  papacy ;  and  the  pre- 
tension of  the  pope  accordingly  being  without  any  foundation  of 
feudal  justice,  the  dependence  introduced  by  King  John  should  not 
be  regarded  as  a  compact  at  all  proper  to  be  continued.  Should 
the  pontiff  attempt  to  supply  the  want  of  feudal  law,  in  support 
of  this  feudal  pretension,  by  resorting  to  force,  the  speaker  ex- 
pressed his  readiness  to  place  the  question  on  the  issue  of  a  trial 
by  such  weapons.  The  next  speaker  extended  this  line  of  argu- 
ment. Feudal  tribute,  he  observed,  could  not  be  justly  demanded 
except  by  a  superior,  capable  of  affording  feudal  protection.  Such 
protection  the  pope  could  not  bestow  on  those  from  whom  he 
now  demanded  tribute  and  homage ;  nor  could  it  become  him  to 
employ  himself  in  such  matters,  whatever  might  be  his  power  in 
relation  to  them,  seeing  that  the  character  distinguishing  his 
holiness  should  be  that  of  chief  in  the  following  of  Christ,  the 
Saviour  of  the  world  having  been  without  a  place  to  lay  his  head, 
and  having  taught  his  ministers  in  this  manner  by  example,  the 
superiority  they  should  evince  to  all  the  fascinations  of  secular 
possession  and  authority.  The  great  duty  in  this  case  is  there- 
fore said  to  be  not  only  to  resist  this  pretension  to  civil  dominion 
on  the  part  of  the  pontiff,  but  to  insist  that  the  cares  of  liis 
holiness  be  restricted  to  the  spiritual  things  proper  to  his  office. 

While  it  was  shown  after  this  manner  that  the  feudal  tribute 
demanded,  could  not  be  exacted  on  the  ground  of  any  feudal 
benefit  supposed  to  be  conferred,  the  third  speaker  declared  that 
it  could  not  be  claimed  with  greater  justice  upon  any  rehgious 
ground,  inasmuch  as  the  influence  of  the  pope  and  his  cardinals 
was  scarcely  otherwise  felt  in  England,  than  in  conveying  large 
portions  of  its  treasure  to  the  hands  of  its  enemies.  This 
nobleman  was  succeeded  by  a  fourth,  who  stated  that  one-third 


XXll  FACTS  AND  OBSERVATIONS 

of  the  property  of  the  kingdom  had  become  that  of  the  church, 

and   that    over    all    such   property  the   pope    had   long   claimed 

dominion,  and  that  in  virtue  of  such  claim,  the  court  of  Eome 

exacted  the  first-fruits  from  every  vacant  benefice  in  England. 

This  interference  of  the  pope  in  regard  to  temporal  tilings,  it  was 

observ'ed,  must  be  either  as  vassal  to  the  king,  or  as  liis  superior. 

If  the  former  doctrine  would  be  rejected  by  the  court  of  Kome, 

the  latter  should  be  no  less  spurned  by  the  people  of  England ; 

and  it  is  accordingly  recommended  that  a  forcible  check  should 

be  given  to  this  spirit  of  usurpation,  which  may  otherwise  be 

found  powerful  enough,  in  some  interval  of  disorder,  to  extend 

the    despotism    already  imposed    on   the    church,    in    an   equal 

measure  to  the  state.     The   remarks  of  the  next  speaker  were 

not  less  pertinent.     He  professed  himself  curious  to  know  the 

expressed  condition  on  which  this  disputed  tribute  had  been  first 

granted.     If  granted  that  absolution  might  be  conferred  on  the 

king,   or  that  the  papal   interdict   might  be    removed   from  the 

kingdom,  then  the  whole  transaction  was  a  piece  of  simoniacal 

dishonesty,    proper   to  be    denounced   by  lords  and  churchmen. 

The  gifts  of  the  Clu-istian  priesthood  had  been  freely  bestowed 

that  they  might  be  as  freely  dispensed ;  but  the  pope,  according  to 

tliis  view  of  his  conduct,  is  heard  to  say,  "  I  will  absolve  thee,  only 

upon  condition  that  I  receive  so  much  money  annually  and  for 

ever  !"     If  it  should  be  said  that  the  claim  preferred  had  not  been 

made  on  the  ground  of  any  spiritual  benefit  bestowed,  but  on  the 

principle  of  a  strict  feudal  subjection,  it  is  then  argued  that  a  plea 

to  dispose  of  the  crown  itself  might  be  some  day  urged  with  as 

much   appearance  of  justice.     By  another  lord  it  was  observed, 

that  supposing  the  land  ever  to  have  been  the  just  possession  of 

the  pope,  his  right  so  to   dispose  of  the  goods  of  the   church  as 

to  barter  an  opulent  kingdom  for  the  trivial  acknowledgment  of 

seven  hundred  marks  a  year,  was  hardly  consistent  with  an  honest 

stewardship.      Certainly,  the   functionary   who    could    depreciate 

ecclesiastical  property  after  this  manner,  might  alienate  it  entirely, 

and  must  be  an  authority  not  greatly  to  be  coveted  in  the  relation 

of  a  feudal  superior.     The  same  speaker  proceeds  to  state,  that 

"  Christ  is  the  supreme  Lord,  while  the  pope  is  a  man  liable  to 

sin ;  and  if  in  mortal  sin,   according  to  divines,   is  unfitted  for 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xxiii 

dominion."     And  he  concludes  by  observing,  "  manifestly,  there-    . 
fore,  it  is  enough  for  us  to  keep  ourselves  from  mortal  sin,  to  the 
service  of  one  lord  of  the  kingdom,  to  communicate  of  our  goods 
virtuously  to  the  poor,  and  as  in  former  time  to  hold  our  kingdom 
immediately  of  Christ,  who,  as  chief  Lord,  teaches  whatever  is 
most  lawful  and  perfect  with  regard  to  man's  authority."     The 
last  speaker  exposed  the  injustice  of  the  papal  demand  still  more 
forcibly,  as  an  attempt  to  visit  the  sins  of  the  monarch  on  the 
freedom  and  property  of  the  subject,  and  that  to  remote  genera- 
tions.    In  the  supposed  compact  it  is  argued,  the  people  were  all 
certainly   interested,   and  according    to    the    good  usage  of  the 
realm,   the  assent  of  all  should  have  been  obtained,  in  place  of 
which,  the  seal  of  the  king  and  of  a  few  apostate  lords  had  been 
deemed  sufficient  to  bring  thraldom  upon  a  whole  nation.     The 
grant,  accordingly,  as  being  one  to  which  the  kingdom  had  never 
been  a  party,  is  treated  as  a  matter  which  it  should  never  descend 
to  recognise." 

WyclifFe  speaks  of  having  heard  the  speeches  of  which  he 
makes  tliis  report.*  But  the  reasonings  of  these  secular  lords  are 
so  pertinent,  and  for  the  most  part  so  identical  with  opinions  sub- 
sequently published,  and  reiterated  in  almost  every  shape  in  the 
writings  of  the  Keformer,  that  it  is  difficult  to  avoid  the  conclusion, 
either  that  the  supposed  debate  is  altogether  a  fiction,  or  at  least 
that  Wycliffe  has  given  to  the  utterances  of  the  speakers  a  strong 
colouring  from  his  own  views  and  impressions.*^     His  opponent 


«  Lewis,  Col.  No.  30. 

*  The    speeches,    he    writes,    "quam    audivi    in    quodam    Concilio   a   Dominis 
secularibus." 

"■  This  is  especially  observable  in  respect  to  the  doctrine  so  often  imputed  to  him, 
but  so  generally  misunderstood,  concerning  the  doctrine  of  ''  dominion  founded  on 
grace," — in  other  words,  the  doctrine  which  was  said  to  declare  every  person  in  mortal 
sin  as  having  forfeited  all  title  to  any  worldly  office  or  possession.  But  the  doctrine 
of  Wycliffe  on  this  subject,  whatever  it  may  have  been,  he  states  as  being  that  of  St 
Augustine  and  St.  Bernard,  and  it  will  not  accordingly  be  regarded,  by  any  man  of 
sense  and  honesty,  as  being  very  favourable  to  anarchy.  In  the  seventeenth  chapter  of 
the  fourth  book  of  the  Trialogus,  he  writes,  that  "  a  man  may  possess  temporal 
things  by  a  two-fold  title — by  a  title  of  original  righteousness,  and  by  a  title  of 
worldly  righteousness.  Christ  possessed  all  the  good  things  of  the  world  by  the 
former  title— as  St.  Augustine  often  declares,  that  it  is  by  that  title,  the  title  of  grace, 
that  all  things  are  the  right  of  the  godly.     But  possession  in  a  civil  sense,  is  widely 


XXIV  FACTS  AND  OBSERVATIONS 

had  stated  the  claim  of  Urban  in  a  form  of  logic  from  which  the 
escape  of  an  adversary  was  supposed  to  be  impossible.  Having 
laid  down  as  an  axiom,  that  every  dominion  granted  on  condition, 
is  dissolved  on  a  failure  of  that  condition,  he  proceeds  to  say,  that 
the  pope,  as  supreme  lord,  presented  the  realm  of  England  to 
King  John,  after  it  had  been  surrendered  into  his  hands,  on  con- 
dition that  England  should  pay  annually  seven  hundred  marks  to 
the  Eoman  court.  But  this  condition,  he  adds,  has  not  been 
observed,  and  the  king  has  thereby  fallen  from  the  true  dominion 
of  England.  WycHflFe  replied,  that  the  condition  assumed  in  this 
agreement  had  been  assumed  falsely ;  neither  the  king,  nor  those 
who  acted  with  him,  being  competent  to  transfer  the  realm  and 
the  people  of  England  after  this  manner  to  the  pope.  Having 
challenged  the  monk  to  show  the  contrary  of  this  opinion, 
Wychffe  concluded  by  observing,  "  If  I  mistake  not,  the  day 
will  come  in  which  all  exactions  shall  cease  before  such  a  condi- 
tion will  be  proved  to  be  either  honest  or  reasonable." 

By  the  parliament  which  disposed  in  this  manner  of  the  arro- 
gant claim  of  the  pope  to  be  regarded  as  the  feudal  sovereign  of 
England,  some  wholesome  regulations  were  made  with  a  view  to 
protect  the  universities  against  certain  mischiefs  which  had  re- 
sulted from  the  conduct  of  the  friars.  It  was  determined  that  no 
scholar  under  the  age  of  eighteen  should  be  admitted  into  any 
mendicant  order,  that  no  document  tending  in  any  manner  to  the 
injury  of  the  universities  should  be  hereafter  received  from  the 
pope,  and  that  all  differences  between  the  mendicants  and  the 
older  authorities  in  those  seminaries  should  be  decided  in  future 
in  the  court  of  the  king,  and  without  further  appeal."  We  have 
no  direct  evidence  on  the  subject,  but  it  is  highly  probable,  from 
the  part  which  Wycliffe  had  taken  in  this  controversy,  that  the 
suit  of  the  universities  against  the  friars  was  not  conducted  with- 
out his  assistance;  and  this  becomes  the  more  probable  if  we 


diiferent  from  a  title  of  that  sort."  And  Wycliffe  never  appealed  to  the  former  kind 
of  title,  to  the  disturbance  of  the  latter,  though  he  could  sometimes  speculate  on  the 
peculiarity  of  the  former  title  as  a  theologian,  and  in  the  case  of  priests,  never  ceased 
to  declare  that  the  priest  in  mortal  sin  ceased  de  facto  to  be  a  priest.  See  Life  and 
Opinions  of  Wycliffe,  ii.  233—235. 

"  Cotton's  Abridgment  of  Records,  102,  103.     Collier's  Eccles.  Hist.,  i.  5G0. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  XXV 

suppose  him  to  liave  been  present,  as  he  states,  when  the  parhameut 
discussed  the  question  of  the  tribute  claimed  by  the  pope  in  the 
manner  described.  The  parHament  adverted  to,  it  will  be  remem- 
bered, was  the  assembly  convened  in  13G6,  and  WyclifFe,  who  was 
then  warden  of  Canterbury  Hall,  was  soon  afterwards  numbered, 
as  we  have  seen,  among  the  royal  chaplains. 

The  reign  of  Edward  the  Third,  who  had  now  reached  the 
fiftieth  year  of  his  age,  is  one  of  the  most  remarkable  in  English 
history.  It  was  distinguished  by  mihtary  enterprise,  but  hardly 
less  by  general  social  advancement.  The  battle  of  Cressy  belongs 
to  the  year  1316.  The  victory  of  Poictiers  belongs  to  1356.  In 
the  latter  year,  the  king  of  Scotland  was  a  prisoner  in  the  Tower 
of  London,  and  the  king  of  France  was  placed  at  the  head  of 
the  many  illustrious  captives  in  the  hands  of  Edward  the  Third. 
It  was  natural  that  such  successes  should  diffuse  and  strengthen 
the  war  passion  among  the  people  of  England  in  those  times.  But 
much  collatei'al  benefit  resulted  fi'om  this  course  of  aff'airs.  During 
the  reign  of  Edward,  the  pontiffs  resided  at  Avignon,  and  being, 
together  with  their  cardinals,  commonly  Frenchmen,  the  animosity 
against  France  disposed  the  people  of  England  to  regard  the 
policy  of  the  papal  court  as  that  of  a  power  naturally  alhed  to 
France,  and  to  look  on  all  its  proceedings  with  a  suspicion  and 
disaffection  which  might  not  otherwise  have  been  felt."  The  great 
expense,  moreover,  inseparable  fi-om  a  protracted  war,  both  in 
Scotland,  and  through  the  provinces  of  France,  obliged  the  king 
to  assemble  his  parliament  every  year,  the  effect  of  which  was 
greatly  to  strengthen  the  power  of  such  assemblies,  to  define 
parliamentary  usage,  and  to  familiarise  the  mind  of  the  people 
to  such  a  mode  of  government ;  while  the  redress  of  grievances 
almost  always  preceded  new  grants  of  money.  Commerce  also 
made  great  progress  during  this  period,  and  in  its  train  came  a 
marked  revival  of  taste,  literature,  and  general  intelligence. 

"  From  1304  to  1378  the  following  popes  succeeded  each  other,  and  all  were 
Frenchmen.  Clement  V. ;  John  XXII.;  Benedict  XII.;  Clement  VI. ;  Innocent 
VI. ;  Urban  V. ;  and  Gregory  XI.  By  a  variety  of  mean  and  selfish  contrivances, 
having  "no  other  end  than  the  acquisition  of  riches,  these  inconsiderate  pontiffs 
excited  a  general  hatred  against  the  Roman  see,  and  thereby  greatly  weakened  the 
papal  empire,  which  had  been  visibly  upon  the  decline  since  the  time  of  Boniface." 
Hist.  iii.  316—318. 


XXVI  FACTS  AND  OBSERVATIONS 

John  of  Gaunt,  Duke  of  Lancaster,  was  the  patron  of  Chaucer  and 
of  Wycliffe,  and  is  the  only  male  memher  of  the  royal  family  whose 
name  is  conspicuously  associated  with  the  religion  of  those  times. 
This  prince  was  horn  at  Ghent  in  the  year  1340,  sixteen  years 
suhsequent  to  the  hirth  of  our  Keformer.     At  the  age  of  twenty- 
two,  he  succeeded,  as  Earl  of  Richmond,  to  the  title  of  his  deceased 
father-in-law,  Henry,  Duke    of  Lancaster,  and  to  estates  wliich 
rendered  him  the  most  opulent  suhject  of  the  realm.     He  un- 
sheathed his  sword  in  Scotland,  France,   and  Spain,  but  is  less 
known  from  his  military  exploits,  than  as  possessing  some  taste 
for  literature,  and  as  having  evinced  a  strong  sympathy,  up  to  a 
certain  point,  with  the  reforms  contemplated  by  WycHffe.     It  has 
been  stated  that  Wycliffe  dedicated  a  collection  of  his  works  to 
the  Duke  of  Lancaster  so  early  as  the  year  1368.     But  this  is  an 
error.     There  is  a  manuscript  volume  in  the  library  of  Trinity 
College,  DubUn,  containing  several  pieces  from  the  pen  of  Wycliffe, 
and  along  the  upper  line  of  the  first  treatise  in  that  collection,  is 
an  insertion  describing  the  volume  as  consisting  of  the  works  of 
Wycliffe  which  were  so  dedicated.     But  this  entry  is  made  by  a 
modern  hand,  and  it  is  certain  that  the  piece  on  which  it  was  written 
was  not  composed  earlier  than   1380 — that  is,  subsequent  to  the 
papal  schism.     This  description,  however,  has  been  copied  in  a 
well-known  printed  catalogue  of  existing  manuscripts,  and  from 
that  source  has  been  widely  adopted." 

In  1371  an  attempt  was  made  by  the  English  parhament  to 
exclude  churchmen  fi'om  those  liigh  offices  of  state  which  hitherto 
had  been  almost  invariably  sustained  by  them.  At  that  time  the 
offices  of  Lord  Chancellor,  and  Lord  Treasurer,  and  those  of 
Keeper  and  Clerk  of  the  Privy  Seal,  were  filled  by  clergymen. 
The  Master  of  the  Rolls,  the  Masters  in  Chancery,  and  Chancellor 
and  Chamberlain  of  the  Exchequer,  were  also  dignitaries,  or 
beneficed  persons  of  the  same  order.  One  priest  was  Treasurer 
for  Ireland,  and  another  for  the  Marshes  of  Calais ;  and  while  the 
parson  of  Oundle  is  employed  as  surveyor  of  the  king's  buildings, 
the  parson  of   Harwick  is  called  to  the  superintendence  of  the 


"  Catalogus  Librorum  Manuscriptorum  Angliae  et  Hibernia?.     Lewis,  p.  20.     Life 
and  Opinions  of  Wycliffe,  i.  304,  305. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  XXvii 

royal  wardrobe."  It  is  known,  also,  that  the  clergy  often  descended 
to  much  lower  occupations,  and  gave  themselves  to  such  employ- 
ments in  a  manner  most  inconsistent  with  the  proper  duties  •  of 
their  office.  The  attempt  to  put  an  end  to  this  usage  by  authority 
of  parliament,  is  attributed  by  historians  to  the  secret  influence  of 
John  of  Gaunt ;  and  concerning  the  judgment  of  WyclifFe  as 
strongly  opposed  to  it,  the  reader  will  find  abundant  evidence  in 
the  present  volume.  "  Neither  prelates,"  he  writes,  "  nor  doctors, 
priests  nor  deacons,  should  hold  secular  offices,  that  is,  those  of 
Chancery,  Treasury,  Privy  Seal,  and  other  such  secular  offices  in 
the  Exchequer ;  neither  be  stewards  of  lands,  nor  stewards  of  the 
hall,  nor  clerks  of  the  kitchen,  nor  clerks  of  accounts ;  neither  be 
occupied  in  any  secular  office  in  lords'  courts,  more  especially  while 
secular  men  are  sufficient  to  do  such  offices."*  The  prayer  of  the 
parliament,  and  a  prayer  in  which  its  members  appear  to  have  been 
unanimous,  was  fully  to  the  effect  of  the  above  language.  Edward, 
on  receiving  it,  replied  that  he  would  act  in  the  matter  with  the 
advice  of  his  council.  But  in  the  following  month  Wilham  of 
Wykeham,  the  celebrated  Bishop  of  Winchester,  resigned  his 
office  of  Chancellor,  and  the  Bishop  of  Exeter  ceased  to  be  Lord 
Treasurer.  It  is  hardly  probable  that  the  originators  of  this 
movement  should  have  regarded  their  first  effort  as  likely  to  be 
attended  by  a  greater  measure  of  success. 

This  proceeding  belongs  to  the  year  1371.  It  was  in  the  year 
preceding,  that  the  papal  court  gave  its  judgment  against  the  claim 
of  Wyclifie  with  regard  to  the  wardenship  of  Canterbury  Hall. 
Against  the  last  will  of  the  founder,  Woodhall  and  the  three 
monks  were  restored,  and  two  years  later  they  rendered  their  illegal 
triumph  secure,  by  paying  the  sum  of  two  hundred  marks,  as  the 
price  of  obtaining  a  confirmation  of  the  decision  of  the  pope  from 
the  crown."      We  have  no  reason  to  suppose  that  WychfFe  was 

«  Cotton's  Abridgment,  45  Edward  III.  Fox,  Acts  and  Mon.  i.  SI?.  Collier's 
Eecles.  Hist,  i.  438—460. 

'  MS.  Ecclesise  Regimen.  Brit.  Museum.  Cott.  MSS.  Titus,  D.  i.  The 
substance  of  this  work  is,  no  doubt,  the  production  of  Wycliffe,  but  the  copy  in  the 
British  Museum  has  been  transcribed,  and  in  one  or  two  instances  interpolated  by 
the  transcriber.  Much  of  its  sentiment  and  language  will  be  found  in  the  work  on 
Prelates,  and  in  other  pieces. 

'  Lewis,  15 — 17. 


XXVlll  FACTS  AND  OBSERVATIONS 

greatly  disappointed  by  what  had  hajipened  in  this  respect.  We 
are  not  aware  of  a  single  reference  to  it  in  any  of  his  subsequent 
writings. 

In  the  year  1372,  he  performed  his  novitiate  for  the  degree  of 
doctor  of  divinity ;  that  degree  authorised  him  to  open  his  own 
school,  as  a  public  teacher  of  theology  in  the  university.  In  this 
capacity  he,  no  doubt,  read  many  of  those  scholastic  pieces  still 
extant  among  his  works,  and  from  this  time  the  influence  of  liis 
opinions  began  to  be  more  sensibly  felt  in  the  university. 

The  next  point  with  which  the  name  of  WycKffe  is  connected  in 
our  history,  relates  to  the  abuses  of  the  papacy  in  the  matter  of 
"  provisors."  In  the  sixteenth  year  of  Edward  III.  the  recently- 
elected  pontiff,  Clement  the  Fourth,  declared  the  two  next  vacancies 
in  the  Anglican  church  which  should  amount  to  the  annual  value 
of  two  thousand  marks,  to  be,  by  provision,  the  property  of  two 
among  his  cardinals.  The  moment  was  not  favourable  to  such  a 
proceeding.  Complaints  which  had  been  often  uttered,  both  by 
nobles  and  commons,  on  this  subject,  were  now  loudly  repeated. 
Edward,  in  his  letter  to  the  pope,  declared  that  the  effect  of  tliis 
custom  of  provisors  had  been  to  transfer  the  property  designed 
for  the  support  of  rehgion,  to  the  hands  of  men  who  neither 
dwelt  in  the  country  nor  understood  its  language,  and  who,  while 
seizing  on  the  emoluments  of  office,  were  alike  unable  and  un- 
willing to  discharge  its  duties.  This  custom,  he  declares  to  be 
ahke  at  variance  with  his  own  prerogative,  with  the  authority  of  the 
chapters,  and  with  that  of  patrons  in  general.  His  claim  accord- 
ingly is,  that  this  usage  in  respect  to  livings  may  be  forthwith 
abohshed."  But  the  redress  of  these  grievances  was  difficult  to 
obtain.  In  1360  it  was  found  necessary  to  pass  the  celebrated 
statute  against  "provisors;"  and  in  1353  to  provide  a  further 
enactment,  well  known  since  that  time  by  the  word  premunire. 
The  first  declared  the  collation  to  any  dignitary  or  benefice  in  a 
manner  opposed  to  the  rights  of  the  king,  the  chapters,  or  the 
patron,  to  be  void  ;  the  second  was  directed  against  the  custom 
of  appealing  on  questions  of  property,  from  the  decision  of 
the  English   courts,   to  the   court  of  the  pontiffs.     But  in  1373 

"  Walsingham,  161.     Collier,  i.  546,  547,  554. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Xxix 

complaint  is  still  made  against  the  evils  resulting  from  these  prac- 
tices. The  spoliation  carried  on  under  such  pretexts,  is  said  to 
be  even  greater  than  at  any  former  period.  Hence,  to  save  the 
property  of  the  realm,  and  to  silence  the  murmurs  of  his  subjects, 
Edward  commissioned  Gilbert,  bishop  of  Bangor,  Bolton,  a  monk 
of  Dunholm,  and  William  de  Burton  and  John  de  Shepey,  to  lay 
his  own  complaint,  and  that  of  his  parliament,  before  the  papal 
court.  Gregory  the  Eleventh  then  filled  the  papal  chair,  and 
resided  at  Avignon.  The  change  demanded  was,  "  that  the  pontiff 
should  desist  in  future  from  the  reservation  of  benefices  in  the 
Anglican  church ;  that  the  clergy  should  henceforth  freely  enjoy 
their  election  to  episcopal  dignities ;  and  that  in  the  case  of  elect- 
ing a  bishop,  it  should  be  enough  that  his  appointment  should  be 
confirmed  by  his  metropolitan,  as  was  the  ancient  custom."" 

In  answer  to  this  complaint  some  fair  promises  were  made ;  > 
but  from  the  spirit  in  which  the  English  parliament  returned 
to  the  subject  in  the  same  year,  it  is  plain  that  the  promise  of 
amendment  was  regarded  either  as  too  restricted,  or  as  not  trust- 
worthy. In  the  following  year — 'the  year  1374 — an  inquiry 
was  instituted  as  to  the  exact  number  of  benefices  in  England 
which,  by  means  of  this  custom  of  provisors,  had  passed  into 
the  hands  of  foreigners.''  As  the  result  of  this  inquiry,  a 
second  embassy  was  appointed,  to  present  a  further  and  stronger 
remonstrance  against  these  encroachments.  The  first  name 
in  the  list  of  the  persons  now  appointed,  is  that  of  the  prelate 
who  had  been  included  in  the  previous  commission,  and 
the  second  is  that  of  John  de  Wyclifife.  Had  the  seat  of  the 
negotiation  wliich  followed  been  at  Kome,  or  even  at  Avignon,  it 
is  probable  that  such  nearer  observation  of  the  temper  and  policy 
of  the  papal  court,  would  have  given  to  the  mind  of  the  Keformer 
a  strong  impulse  in  the  direction  toward  which  it  now  tended. 
But  the  diplomatists  met  at  Bruges.  Wycliffe  reached  that  city 
in  August,  1374  ;  and  in  September  of  the  following  year,  the 
result  of  the  commission  appeared  in  the  shape  of  six  bulls, 
addressed  by  the  pope  to  the  king  of  England,  and  treating  of 

"  Barnes's  Edward  III.,  864.     Lewis,  c.  iii. 

*  Fox,  Acts  and  Mon.,  i.  561. 

'  Life  and  Opinions  of  Wycliffe,  i.  Ap.,  No.  .x. 


XXX  FACTS  AND  OBSERVATIONS 

the  questions  then  at  issue  between  the  nation  and  the  pajjacy. 
In  these  documents  it  was  provided  that  no  person  at  present  in 
possession  of  a  benefice  in  England,  should  be  disturbed  in  such 
possession  by  any  intervention  of  authority  from  the  pope ;  that 
such  benefices  as  had  been  disposed  of,  in  anticipation  of  their 
vacancy,  by  Urban  the  Fifth,  but  which  had  not  yet  become 
vacant,  should  be  left  to  be  filled  according  to  the  pleasure  of 
their  patrons  ;  that  the  titles  of  certain  clergymen  which  had  been 
questioned  by  the  late  pope,  should  be  confirmed,  and  that  all 
demand  on  the  first-fruits  of  the  Uvings  to  which  those  clergymen 
had  been  appointed,  should  be  remitted ;  and  also  that  an  assess- 
ment should  be  made  of  the  revenues  derived  by  certain  cardinals 
from  livings  in  England,  to  effect  the  repair  of  the  churches  and 
other  ecclesiastical  buildings  holden  by  them,  and  which  had  been 
allowed  to  fall  into  decay — the  extent  of  such  assessment  to  be 
determined  by  the  verdict  of  a  jury  convened  from  the  neigh- 
bourhood." 

These  provisions  j)oiut  with  sufficient  clearness  to  one  class  of 
abuses  then  prevalent  in  the  English  church,  consequent  on  its 
relation  to  the  papacy.  It  is  plain  that  it  ^vas  scarcely  within  the 
power  of  the  king,  or  of  the  parliament,  or  of  both  conjointly,  to 
protect  the  ecclesiastical  revenues  of  the  kingdom  against  the 
rapacity  of  the  popes  and  their  dependents.  In  the  documents 
adverted  to,  it  will  be  marked  that  the  only  admission  of  error 
had  respect  to  certain  things  done  by  the  preceding  pontiff,  not  to 
any  error  in  principle  as  regarded  the  practice  of  usurping  the 
place  of  the  crown,  the  chapters,  and  the  patrons  of  Livings,  and 
alienating  their  legal  property  from  them,  and  from  the  nation,  in 
favour  of  ahens  and  enemies.  It  is  admitted  that  in  certain  cases 
the  last  pope  had  not  exercised  this  sort  of  power  wisely ;  but  the 
only  solace  to  the  impoverished  nation  is,  that  in  future  these 
schemes  of  spoliation  are  to  be  conducted  with  more  precaution 
and  sagacity. 

That  such  were  the  views  entertained  in  England  with  regard 
to  the  papal  letters,  may  be  inferred  from  the  continuance  of  the 
embassy  which  produced  them.     In  the  April  of  the  following 

"  Rymer,  vii.  49  Edward  III.,  Sess.  1.     Cotton's  Abridgment,  ad  an.  1376. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  XXxi 

year,  the  parliament  again  petitioned  the  king  on  this  subject,  and 
Edward  repHed,  that  the  matters  in  dispute  were  still  in  the  hands 
of  his  commissioners  at  Bruges.  But  the  health  of  the  aged  king 
was  declining  rapidly,  and  his  power  had  waned  in  a  degree  not 
less  observable.-  On  the  continent  his  authority  and  influence 
were  almost  annihilated.  At  home,  faction  brought  its  weakness 
and  perplexities.  The  court  of  Rome,  which  never  failed  to  per- 
ceive the  advantage  to  be  derived  from  delay,  or  the  policy  of 
seizing  on  some  interval  of  weakness  to  embrace  or  extend  its 
power,  could  not  be  brought  to  more  than  vague  and  partial 
reformation,  always  connecting  such  conditions  with  the  points 
which  it  appeared  to  concede,  as  might  furnish,  ere.  long,  a 
sufficient  pretext  for  resuming  whatever  may  seem  to  have  been 
abandoned.  The  pope  promised  not  to  dispose  of  Enghsh  benefices 
in  the  way  of  reservation,  on  condition  that  the  crown  should  be 
found  to  abstain  from  all  similar  liberties  with  ecclesiastical  pro- 
perty ;  and  this  was  all  the  fruit  of  a  negotiation  of  two  years' 
continuance.  It  is  probable  that  to  the  insight  into  the  spirit  and 
policy  of  the  papal  court  thus  obtained,  we  are  to  ascribe  the 
severity  which  subsequently  marks  the  strictures  of  Wycliffe  con- 
cerning the  higher  clergy  generally,  and  especially  concerning  the 
popes,  and  their  immediate  coadjutors.  Two  years  of  j)i'ecious 
time  expended  to  so  Httle  puii^ose,  must  have  been  anything 
rather  than  soothing  in  its  influence  on  a  man  of  such  a  tem- 
perament. 

During  his  absence,  however,  the  Reformer  was  not  forgotten 
by  his  sovereign.  In  November,  1375,  he  was  presented  by  the 
king  to  the  prebend  of  Aust,  in  the  collegiate  church  of  West- 
bury,  in  the  diocese  of  Wtsrcester.  About  the  same  time  the 
rectory  of  Lutterworth,  in  Leicestershire,  became  vacant.  Lord 
Henry  de  Ferars,  the  patron,  was  then  a  minor;  it,  in  conse- 
quence, devolved  upon  the  crown  to  aj)point  the  next  incumbent, 
and  the  royal  patronage  was  again  exercised  in  favour  of 
Wycliff'e." 

In  the  mean  time  the  disposition  of  the  commons,  and,  we  have 
reason   to   suppose,   of  the  people  at  large,   to  indulge  in  loud 

«  Life  and  Opinions  of  Wycliffe,  i.  345,  346. 


XXXll  FACTS  AND  OBSERVATIONS 

complaint  against  the  court  of  Kome,  rather  strengthened  than 
diminished.  We  can  suppose  the  statistics  of  the  commons,  in 
1376,  to  have  been  somewhat  inaccurate  when  they  state  that 
the  kingdom,  within  the  memory  of  the  present  generation,  had 
lost  not  less  than  two-thirds  of  its  wealth  and  population.  But 
it  is  instructive  to  observe,  that  the  disasters,  whether  of  war 
abroad,  or  of  disease  and  poverty  at  home,  which  were  regarded 
as  having  changed  the  condition  of  the  kingdom  to  such  an 
alarming  extent,  are  imputed  mainly  to  the  mal-practices  of 
popes  and  cardinals.  In  the  preamble  to  their  petition,  they  state 
that  the  taxes  paid  to  the  court  of  Rome  for  ecclesiastical  digni- 
ties amounted  to  five  times  more  than  those  obtained  by  the 
king  from  the  whole  produce  of  the  realm.  "  For  some  on 
bishopric  or  other  dignity,"  the  pope  they  say  reserves,  "  by  Avay 
of  translation  and  death,  three,  four,  or  five  several  times ;  and 
while  for  money  the  brokers  of  that  sinful  city — Rome — promote 
many  caitiffs,  being  altogether  unlearned  and  unworthy,  to  a 
thousand  marks'  living  yearly,  the  learned  and  worthy  can 
hardly  obtain  twenty  marks :  whereby  learning  decayeth,  aliens 
and  enemies  to  their  land,  who  never  saw,  nor  care  to  see,  their 
parishioners,  having  those  livings ;  whereby  they  despise  God's 
service,  and  convey  away  the  treasure  of  the  realm,  and  are  worse 
than  Jews  or  Saracens."  Against  these  customs  they  j)lead 
"  the  law  of  the  church,"  which  requires  that  all  such  preferments 
should  be  disposed  of  in  charity,  "  without  praying  or  paying." 
They  insist  further,  that  it  is  the  demand  of  reason,  that  esta- 
blishments which  owe  their  origin  to  devout  and  humane  feeling 
should  continue  to  be  subservient  to  religion  and  hospitality;  and 
they  are  not  afraid  to  add,  that  "  God  has  given  his  sheep  to  the 
pope  to  be  pastured,  and  not  to  be  shorn  or  shaven ;  and  that  lay 
patrons,  perceiving  the  simony  and  covetousness  of  the  pope,  do 
thereby  learn  to  sell  their  benefices  to  mere  brutes,  no  otherwise 
than  Christ  was  sold  to  the  Jews."  By  such  means  the  j)ope  is 
said  to  derive  a  revenue  from  England  alone,  exceeding  that  of 
any  prince  in  Christendom.  It  is  stated,  accordingly,  that  "  the 
pope's  collector,  and  other  strangers,  the  king's  enemies,  and  only 
lieger  spies  for  EngUsh  dignities,  and  disclosing  the  secrets  of 
the  realm,  ought  to  be  discharged."     It  is  added,   that  the  said 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  XXxiii 

collector,  "  being  also  receiver  of  the  pope's  pence,  keepeth  a 
house  in  London,  with  clerks  and  officers  thereunto  belonging, 
as  if  it  were  one  of  the  king's  solemn  courts,  transporting  yearly 
to  the  pope  twenty  thousand  marks,  and  most  commonly  more : 
that  cardinals  and  other  aliens,  remaining  at  the  court  of  Rome — 
whereof  one  cardinal  is  a  dean  of  York,  another  of  Salisbuiy, 
another  of  Lincoln,  another  archdeacon  of  Canterbury,  another 
archdeacon  of  Durham,  another  archdeacon  of  Suffolk,  and  an- 
other archdeacon  of  York,  another  prebendary  of  Thane  and 
Nassingdon,  another  prebendary  of  York,  in  the  diocese  of 
York — all  these,  and  divers  others,  have  the  best  dignities  in 
England,  and  have  sent  over  to  them  yearly,  twenty  thousand 
marks,  over  and  above  that  which  English  brokers  lying  here 
have ;  that  the  pope,  to  ransom  Frenchmen,  the  king's  enemies, 
who  defend  Lombardy  for  him,  doth  always,  at  his  pleasure,  levy 
a  subsidy  of  the  whole  clergy  of  England ;  that  the  pope,  for 
more  gain,  maketh  sundry  translations  of  all  bishoprics  and  other 
dignities  within  the  realm ;  and  that  the  pope's  collector  hath  this 
year  taken  to  his  use  the  first  fruit  of  all  benefices ;  that  it  would 
be  good,  therefore,  to  renew  all  the  statutes  against  provisors 
from  Rome,  since  the  pope  reserveth  all  the  benefices  of  the 
world  for  his  own  proper  gift,  and  hath,  witliin  this  year,  created 
twelve  new  cardinals — so  that  now  there  are  thirty,  whereas  there 
were  wont  to  be  but  twelve  in  all ;  and  all  the  said  thirty  cardi- 
nals, except  two  or  three,  are  the  king's  enemies."  It  is  further 
argued  from  these  facts,  that  the  popes,  if  left  without  check, 
may  ere  long  proceed  to  confer  the  civil  offices  and  the  states  of 
the  realm  upon  their  creatures,  after  the  manner  in  which  they 
had  "  accroached"  to  themselves  the  appointment  of  heads  to  "  all 
houses  and  corporations  of  religion."  As  the  only  adequate  means 
of  protecting  the  country  against  a  system  of  spoliation  which 
doomed  it  to  perpetual  poverty,  and  which  drained  from  it  the 
emolument  that  should  be  as  a  bounty  to  its  learning  and 
intelhgence,  it  is  urged,  not  only  that  the  provisors  of  the  popes 
should  be  sternly  resisted  in  all  cases,  but  that  "  no  papal 
collector  or  proctor  should  remain  in  England,  upon  pain  of  life 
and   limb  ;    and   that  no  Englishman,  on  the  like  pain,  should 

d 


XXXIV  FACTS  AND  OBSERVATIONS 

become  such  collector  or   proctor,  or   remain    at    the    court    of 
Rome."" 

Such  were  the  proceedings  of  an  assembly,  which,  from  its 
enlightened  pubhc  spirit,  in  regard  to  secular  as  well  as  to  reli- 
gious questions,  obtained  the  honourable  appellation  of  the  "good 
parliament."  About  six  months  intervened  between  the  dissolu- 
tion of  that  parhament  and  the  meeting  of  another ;  and  the 
opening  of  the  next  parliament  is  connected  with  a  remarkable 
event  in  the  life  of  Wycliffe.  It  is  manifest  that  the  doctrines 
of  the  Reformer  were  now  widely  diflfused,  both  among  the  people, 
and  among  that  class  of  persons  from  whom  the  representatives 
of  the  people  in  parhament  were  chosen.  The  clergy  began  to 
be  alarmed.  It  was  deemed  expedient  that  something  vigorous 
should  be  done  to  prevent  the  scattering  of  these  seeds  of  reli- 
gious change  through  the  land.  Courtney,  one  of  the  most 
imperious  churchmen  of  the  age,  had  been  recently  elevated  to 
the  see  of  London.  In  the  last  parliament  this  prelate  had 
committed  himself  in  a  marked  degree  against  the  Duke  of 
Lanciister,  the  known  patron  of  WycHffe;  and  the  bishop  now 
employed  himself  t6~rouse"and"^c6ncentrate  the  indignation  of  his 
order  against  the  opinions  and  conduct  of  the  Reformer.  The 
houses  of  convocation  met  on  third  of  February,  in  1377,  a  week 
after  the  opening  of  the  new  parliament,  and  one  of  its  earhest 
proceedings  was  to  issue  a  summons  requiring  Wyclifte  to  appear 
before  it,  and  to  answer  to  the  charge  of  holding  and  publishing 
certain  erroneous  and  heretical  opinions.  The  nineteenth  day  of 
the  same  month  was  fixed  for  the  hearing  of  his  defence,  and,  in 
expectation  of  liis  appearance,  the  place  of  assembling,  which  was 
the  cathedral  of  St.  Paul's,  was  crowded  with  the  populace. 
WycUfie  and  the  Duke  of  Lancaster  had  met  recently  at  Bruges, 
the  Duke  to  negociate  a  peace  with  France,  wliile  the  Reformer 
was  employed  in  the  matter  of  his  treaty  with  the  delegates  of  the 
papacy.  When  Wycliffe  presented  himself  to  the  convocation  in 
St.  Paul's,  it  was  in  company  with  John  of  Gaunt,  and  with  Lord 
Percy,  who  then  filled  the  office  of  Earl  Marshal.  It  was  with 
difficulty    that   the   authority  even  of  such  persons  secured   an 

"  Cotton's  Abridgment,  128.     Fox,  Acts  and  Mon.  i.  5G1. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  XXXV 

avenue  through  the  crowd'for  the  approach  of  the  Reformer  to 
the  presence  of  his  judges.  The  disturbance  thus  occasioned 
attracted  the  attention  of  Courtney,  and  the  sight  of  Wycliife, 
as  sustained  by  the  presence  of  two  such  powerful  personages, 
was  manifestly  as  unwelcome  as  it  was  unexpected.  The  fol- 
lowing dialogue  is  given  by  Fuller,  as  having  passed  on  the 
occasion : — 

Bishop  Courtney.  Lord  Percy,  if  I  had  known  what  maisteries 
you  would  have  ke]3t  in  the  church,  I  would  have  stopped  you 
out  from  coming  hither. 

Duke  of  Lancaster.  He  shall  keep  such  maisteries  here,  though 
you  say  nay. 

Lord  Percy.  Wiclif,  sit  down,  for  you  have  many  things  to 
answer  to,  and  you  need  to  repose  yourself  on  a  soft  seat. 

Bishop  Courtney.  It  is  unreasonable  that  one  cited  before  his 
ordinary,  should  sit  down  during  his  answer.  He  must,  and 
shall  stand. 

Duke  of  Lancaster.  The  Lord  Percy's  motion  for  Wiclif,  is  but 
reasonable.  And  as  for  you,  my  lord  bishop,  who  are  grown  so 
proud  and  arrogant,  I  will  bring  down  the  pride,  not  of  you  alone, 
but  of  all  the  prelacy  in  England. 

Bishop  Courtney.  Do  your  worst,  sir. 

Duke  of  Lancaster.  Thou  bearest  thyself  so  brag  upon  tliy 
parents,  **  which  shall  not  be  able  to  help  thee  ;  they  shall  have 
enough  to  do  to  help  themselves. 

Bishop  Courtney.  My  confidence  is  not  in  my  parents,  nor  in 
any  man  else,  but  only  in  God,  in  whom  I  trust,  by  whose  assist- 
ance I  will  be  bold  to  speak  the  truth. 

Duke  of  Lancaster.  Rather  than  I  will  take  these  words  at  his 
hands,  I  would  pluck  the  bishop  by  the  hair  out  of  the  church. '' 

These  last  words  were  uttered  in  an  under  tone,  but  sufficiently 
loud  to  be  heard  by  some  of  the  by-standers.  Great  pains  had 
been  taken  by  the  clergy  during  the  sitting  of  the  last  parliament, 
to  conciliate  the  popular  feeling,  and  to  direct  it  against  the  duke, 
as  meditating  a  suppression  of  the  mayoralty   of  London,  and 


His  father  was  the  powerful  Hugh  Courtney,  Earl  of  Devonshire. 
Fuller's  Church  Hist.  b.  iv.  cent.  xiv. 

d  y 


XXXVl  FACTS  AND  OBSERVATIONS 

other  grave  inroads  upon  the  liberties  of  the  citizens.  The  crowd 
nearest  the  place  of  this  dispute,  consisting  probably  in  great  part 
of  the  dependents  of  the  clergy,  as  well  as  of  persons  who  had 
been  filled  with  suspicion  and  disaffection  by  the  above  means, 
raised  their  voices  against  the  duke,  and  the  disturbance  altogether 
became  such,  that  the  meeting  separated  without  anytliing  being 
said  by  WycHffe,  or  any  of  its  proper  business  being  entered 
upon," 

This  meeting,  it  will  be  remembered,  took  place  in  February, 
1377.  In  the  following  June,  Edward  the  Third  expired ;  and  in 
October  of  the  same  year,  Richard  the  Second  assembled  his  first 
parUament.  This  parliament  included  nearly  all  the  members  who 
had  constituted  the  "  good  parliament,"  and  they  returned  with 
more  determination  than  ever  to  their  former  labour — the  labour 
of  concerting  measures  to  prevent  the  court  of  Rome  from  drain- 
ing the  land  of  its  treasure.  As  a  remedy  against  evils  which  had 
hitherto  resisted  every  influence  opposed  to  them,  it  was  urged 
that  the  procuring  of  a  benefice  by  papal  provision,  should  be 
punished  with  outlaw ;  and  that  the  same  penalty  should  be  in- 
curred by  the  man  who  should  farm  any  living  in  the  English 
church  holden  by  a  foreigner.  It  was  also  urged,  that  proclama- 
tion should  be  issued,  requiring  "  that  aU  aliens,  as  well  religious 
as  others,  do,  by  Candlemas  next,  avoid  the  realm ;  and  that 
during  the  war,  all  their  lands  and  goods  should  be  appHed 
thereto."*  The  war  with  France  had  for  some  time  taken  a  dis- 
astrous course.  The  people  had  been  heavily  burdened  to  sus- 
tain it ;  and  the  victories  which  distinguished  it,  brilliant  as  they 
were,  yielded  no  substantial  fruit.  The  temper  of  the  nation, 
accordingly,  was  that  of  irritation  and  bitter  disappointment ;  and 
no  power  felt  the  effect  of  this  popular  disaffection  more  imme- 
diately or  strongly  than  the  court  of  Rome.  The  above  language, 
set  forth  as  the  grave  resolution  of  parliament,  seems  to  bespeak 
an  almost  desperateness  of  feeling  on  the  subject  of  papal  en- 
croachment ;  and  it  was  by  this  parliament  that  a  question  is  said 
to  have  been  submitted  to  the  judgment  of  Wychffe,  to  the  fol- 

"  Fuller's  Church  Hist  185.     Cont.    Murim.    137.     Walsingham    affirms   with 
indignation  that  the  Londoners  were  nearly  all  Lollards.     Hist.  191.    Spelman,  iL  625. 
*  Cotton's  Abridgment,  160—162, 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  XXXVll 

lowing  purport : — "Whether  it  would  not  be  lawful  in  a  kingdom, 
in  case  of  necessity,  and  as  the  means  of  defending  itself,  to  detain 
its  treasure,  that  it  might  not  be  conveyed  to  foreign  nations, 
though  even  the  pope  himself  should  demand  the  same,  under 
pain  of  his  censures,  and  in  virtue  of  the  obedience  said  to  be 
due  to  him  ?"  Wycliffe,  as  may  be  supposed,  answers  this  ques- 
tion in  the  afl&rmative.  The  paper  setting  forth  the  reasons  of 
this  decision,  will  be  found  among  his  works  printed  in  this 
volume. " 

In  the  month  of  June,  1377,  several  letters  were  sent  to  England 
by  the  pontiff,  concerning  certain  false  and  dangerous  opinions 
said  to  be  holden  and  promulgated  by  John  de  Wycliffe,  rector  of 
Lutterworth,  and  professor  of  theology  in  the  University  of  Oxford. 
One  of  these  letters  was  addressed  to  the  king,  another  to  the 
Archbishop  of  Canterbury,  and  a  third  to  the  university.*  The 
purport  of  these  letters  was  to  require  that  measures  should  be 
immediately  taken  to  ascertain  the  opinions  of  the  party  accused ; 
to  condemn  such  as  should  be  found  erroneous  or  heretical ;  and 
to  prevent  the  diffusion  of  such  doctrines  by  every  means  adapted 
to  that  end. 

When  the  heads  of  the  university  were  apprised  that  such  a 
communication  had  been  sent  to  them,  the  propriety  of  allowing 
it  to  be  read,  or  of  decHning  to  receive  it,  became  a  matter  of 
serious  discussion.  Tliis  hesitation  may  be  attributed  in  part  to 
the  sympathy  of  many  with  the  opinions  of  the  Eeformer,  but 
still  more  probably  to  that  feehng  of  jealousy  in  respect  to  all 
papal  interference,  which  was  so  often  manifested  by  the  univer- 
sities of  the  middle  age.  Walsingham,  the  monastic  historian  of 
the  time,  expresses  his  astonishment  that  any  such  hesitancy 
should  have  been  shown  ;  but  it  is  evident,  from  the  letters  of  the 
pope,  that  the  persons  holding  the  opinions  of  the  Reformer,  in  a 
greater  or  less  degree,  were  known  to  be  numerous  and  powerful, 
and  that  the  execution  of  the  papal  mandates  was  expected  to  be 
attended  with  difficulty. 

The  call  made  upon  the  hierarchy  to  be  vigilant  and  resolute  in 
this    affair,   was   met  by  a  more  prompt  and  cordial   response. 

"  See  pp.  295,  296.  '  Life  and  Opinions  of  Wycliffe,  i.  Ap.  Nos.  xi.— xv, 


XXXViil  FACTS  AND  OBSERVATIONS 

Sudbury^  now  Archbisliop  of  Canterbury,  wrote  to  the  Chancellor 
of  Oxford,  reminding  him  of  the  commands  received  from  the 
pope,  and  requiring  the  execution  of  them  with  all  diligence  and 
faithfulness.  The  chancellor  is  required  especially  to  obtain,  by 
the  assistance  of  the  most  orthodox  and  skilful  divines,  correct 
information  in  regard  to  the  alleged  heresies  and  errors,  and  to 
send  along  with  his  statement  of  the  doctrines  certainly  propa- 
gated by  Wyclilfe,  his  own  judgment  respecting  them,  delivered 
under  the  university  seal.  It  was,  moreover,  enjoined  upon  him, 
that,  as  chancellor,  he  should  cite  the  erroneous  teacher,  or  cause 
him  to  be  cited,  personally  to  appear  before  his  ecclesiastical 
superiors,  in  the  church  of  St.  Paul's,  London,  on  the  thirtieth 
day  from  the  date  of  the  citation. 

This  letter  was  written  on  the  eighteenth  of  December,  and  early 
in  the  following  year — the  year  1378 — Wycliffe  appeared  before  a 
synod  convened  at  Lambeth.  On  this  occasion  the  Reformer 
appeared  alone.  But  though  the  distinguished  men  who  accom- 
panied him  when  he  last  fi'onted  his  enemies,  w^ere  absent,  the 
favour  of  the  powerful,  as  well  as  of  the  people,  was  still  with 
him.  The  citizens  of  London  surrounded  the  place  of  meeting  : 
numbers  forced  their  way  into  the  chapel  where  the  synod  was 
assembled,  proclaiming  their  attachment  to  the  person  and  doc- 
trine of  Wycliffe.  The  dismay  produced  by  this  tumult  was 
augmented,  when  Sir  Lewis  CHfford  entered  the  chapel,  and,  in  the 
name  of  the  queen-mother,  forbade  the  bishops  proceeding  to  any 
definite  sentence  concerning  the  conduct  or  opinions  of  the 
Reformer.  Walsingham,  in  relating  this  disastrous  course  of 
things,  censures  the  pusillanimity  of  the  synod  in  the  strongest 
terms.  "  The  delegates,"  he  remarks,  "  shaken  as  a  reed  with  the 
wind,  became  soft  as  oil  in  their  speech,  to  the  open  forfeiture  of 
their  own  dignity,  and  the  injury  of  the  whole  church.  With  such 
fear  were  they  struck,  that  you  would  think  them  a  man  who  hears 
not,  or  one  in  whose  mouth  are  no  reproofs.""  Such  interferences 
with  regard  to  matters  of  public  interest,  were  not  unusual  in 
those  times.  A  little  previously,  the  queen-mother  had  interposed 
in  tlie  matter  of  the  dispute  between  the  Londoners  and  the  Duke 

•  Spelman,  ii.  625.     Walsingham,  ad  an. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  XXxix 

of  Lancaster.  The  persons  delegated  "  to  entreat  the  citizens  to 
he  reconciled  with  the  duke,"  were  Sir  Alfred  Lewer,  Sir  Simon 
Burley,  and  this  same  Sir  Lewis  Clifford  :  and  "  the  Londoners 
answered,  that  they,  for  the  honour  of  the  princess,  would  obey, 
and  do  with  all  reverence  what  she  would  require.""  Walsingham 
also  relates,  that  a  similar  tumult  arose,  some  four  years  later, 
during  the  trial  of  Ashton  the  Lollard. 

But  the  historian  who  complains  in  such  terms  of  the  conduct 
of  the  synod,  informs  us,  that  before  its  members  separated, 
Wycliffe  delivered  to  them  a  paper,  containing  a  statement  of 
the  opinions  imputed  to  him,  with  explanations  annexed.  These 
explanations  were  not  deemed  satisfactory;  and  though  no  further 
proceedings  were  instituted  against  him  at  present,  he  was  com- 
manded to  abstain  from  teaching  such  doctrines,  either  in  the 
schools  or  in  his  sermons.*  This  paper  has  been  much  misrepre- 
sented by  the  enemies  of  Wycliffe,  and  much  misunderstood  by  his 
friends.  The  former  have  described  his  explanations  as  charac- 
terised by  subtlety,  timidity,  and  evasion ;  and  the  latter,  by 
judging  of  the  several  articles  separately,  in  place  of  regarding 
the  document  as  a  whole,  have  sometimes  contributed  to  strengthen 
the  prejudice  thus  created,  rather  than  to  remove  it.  As  the  con- 
tents of  this  paper  have  been  regarded  as  presenting  the  most 
vulnerable  point  in  the  history  of  the  Reformer,  we  shall  print  it 
without  abridgment,  and  shall  add  to  it  such  observations  as  may 
serve  to  give  a  fair  exhibition  of  its  general  and  real  meaning. 
It  commences  thus  : — 

First  of  all,  I  publicly  protest,  as  I  have  often  done  at  other  times, 
that  I  will  and  purpose  from  the  bottom  of  my  heart,  by  the  grace  of 
God,  to  be  a  sincere  Christian  ;  and  as  long  as  I  have  breath,  to  profess 
and  defend  the  law  of  Christ  so  far  as  I  am  able.  And  if,  through  igno- 
rance, or  any  other  cause,  I  shall  fail  therein,  I  ask  pardon  of  God,  and 
do  now  from  henceforth  revoke  and  retract  it,  humbly  submitting  myself 
to  the  correction  of  Holy  Mother  Church.  And  as  for  the  opinion  of  chil- 
dren and  weak  people  concerning  the  faith  which  I  have  taught  in  the 


"  Fox,  Acts  and  Mon.  i.  559. 

*  Bale  describes  this  paper  as  Answers  to  Objections.     Murimuth,  Contin.  137. 
Walsingham,  206—208. 


Xl  FACTS  AND  OBSERVATIONS 

schools  and  elsewhere,  and  which  by  those  who  are  more  than  children 
has  been  conveyed  beyond  the  sea,  even  to  the  court  of  Eonie  ;  that 
Christians  may  not  be  scandahsed  on  my  account,  I  am  wilHng  to  set 
down  my  sense  in  writing,  since  I  am  prosecuted  for  the  same.  Which 
opinions  I  am  willing  to  defend  even  unto  death,  as  I  believe  all  Christians 
ought  to  do,  and  especially  the  pope  of  Eome,  and  the  rest  of  the  priests 
of  the  church.  I  understand  the  conclusions,  according  to  the  sense  of 
Scripture  and  the  holy  doctors,  and  the  manner  of  speaking  used  by 
them  ;  which  sense  I  am  ready  to  explain  :  and  if  it  be  proved  that  the 
conclusions  are  contrary  to  the  faith,  I  am  wiUing  very  readily  to  retract 
them. 

I.  The  first  conclusion  is,  that  all  mankind.,  since  Clmsfs  coming, 
have  not  power,  simply  or  absolutely,  to  ordain  that  Peter  and  all  his 
successors  should  rule  over  the  world  politically  for  ever.  And  this  is 
plain,  as  it  is  not  in  the  power  of  man  to  hinder  the  coming  of  Christ 
to  the  last  judgment,  which  we  are  bound  to  believe  according  to  that 
article  of  the  creed,  from  thence  he  shall  come  to  judge  the  living  and  the 
dead.  For  after  that,  according  to  the  faith  deUvered  in  Scripture,  all 
human  pohty  will  be  at  an  end.  But  I  imderstand  that  poUtical 
dominion,  or  civil  secular  government,  does  pertain  to  the  laity,  who  are 
actually  Hving,  Avhilst  they  are  absent  from  the  Lord  :  for  of  such  a 
pohtical  dominion  do  the  philosophers  speak.  And  although  it  be  styled 
periodical,  and  sometimes  perpetual  (or  for  ever)  ;  yet  because  in  the 
Holy  Scripture,  in  the  use  of  the  church,  and  in  the  writings  of  the 
philosophers,  perpetuum  is  plainly  used  commonly  in  the  same  sense  as 
eternal ;  I  afterwards  suppose  that  term  to  be  used  or  taken  in  that  more 
famous  signification,  for  thus  the  church  sings,  Gloj^y  be  to  God  the  Father, 
and  to  his  only  Son,  with  the  Holy  Spirit  the  Comforter,  both  now  and  for 
ever  [in perpetuwn^.  And  then  the  conclusion  immediately  follows  on 
the  principles  of  faith  ;  since  it  is  not  in  the  power  of  men  to  appoint 
the  pilgrimage  of  the  church  to  be  vrithout  end. 


Wycliflfe  here  contents  himself  with  explaining  the  phrase  "  for 
ever"  scholastically,  in  its  literal  and  most  extended  sense,  and  as 
being  in  that  sense  opposed  to  the  known  pleasure  of  God  in 
respect  to  the  duration  of  all  earthly  powers  and  relationsliips. 
But  the  reader  will  find,  as  he  proceeds,  that  if  the  Eeformer  has 
deemed  it  sufficient  to  speak  under  this  article,  merely  to  the  point 
of  the  perpetuity  claimad  for  the  papal  supremacy,  it  was  not 
because  he  had  no  other  doctrine  which  he  might  honestly  avow 
On  that  subject,  but  because  other  articles  were  to  follow  with 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xli 

which,  iu  his  view,   it  would  be  preferable  to  connect  his  more 
peculiar  opinions  relative  to  the  nature  of  that  power. 

II,  God  cannot  give  civil  dominion  to  any  man  for  himself  and  his 
heirs  for  ever ;  in  perpetuum.  By  civil  dominion^  I  mean  the  same  that 
I  meant  above  by  political  dominion,  and  by  perpetual,  or  for  ever,  the 
same  as  I  did  before,  as  the  Scripture  understands  the  perpetual  or 
everlasting  habitations  in  the  state  of  blessedness.  I  said,  therefore, 
that  God,  of  his  ordinary  power,  cannot  give  man  civil  dominion  for  ever. 
I  said,  secondly,  that  it  seems  probable  that  God,  of  his  absolute  power, 
cannot  give  man  such  a  dominion,  in  perpetuum,  for  ever,  because  he 
cannot,  as  it  seems,  always  imprison  his  spouse  on  the  way,  nor  always 
defer  the  ultimate  completion' of  her  happiness. 

Here  the  same  kind  of  argument  occurs.  It  is  merely  saying 
that  the  natural  power  of  God  has  been  restricted  to  a  given 
course  by  his  moral  purposes. 

III.  Charters  of  human  invention  concerning  civil  inheritance  for  ever, 
are  impossible.  This  is  an  incident  truth.  For  we  ought  not  to  reckon 
as  catholic  all  the  charters  that  are  held  by  an  unjust  occupier.  But  if 
this  be  confirmed  by  the  faith  of  the  church,  there  would  be  an  oppor- 
tunity given  for  charity,  and  a  hberty  to  trust  in  temporalities,  and  to 
petition  for  them  ;  for  as  every  truth  is  necessary,  so  every  falsehood 
is  possible  on  supposition,  as  is  plain  by  the  testimony  of  Scripture,  and 
of  the  holy  doctors,  who  speak  of  the  necessity  of  things  future. 

Under  this  article  we  have  the  same  method  of  reasoning. 
But  in  a  second  paper,  containing  answers  and  explanations  con- 
cerning these  alleged  errors  and  heresies,  and  made  public  by 
WyclifFe  a  short  time  after  the  meeting  at  Lambeth,  the  Eeformer 
states,  in  regard  to  tliis  conclusion,  that  it  was  a  passing  remark 
which  arose  in  conversation  with  a  certain  divine,  who  magnified 
such  charters  so  far  as  to  prefer  their  authority  to  that  of  the 
Scriptures.  "  To  which,"  he  states,  "  I  replied,  it  would  be  much 
better  to  attend  to  the  defence  and  exposition  of  the  Scriptures, 
since  many  such  charters  were  necessarily  such  as  could  not  be 
executed."  He  complains,  accordingly,  that  opinions  should  have 
been  imputed  to  him  from  hearsay,  or  as  reported  by  "  children 
and  weak  persons." 

But  if  the  reader  will  pass  on  from  the  first  three  articles  in  this 
series,  to  the  last,  he  will  perceive  that  the  Eeformer  had  simply 


Xlii  FACTS  AND  OBSERVATIONS 

reserved  his  obnoxious  doctrine  on  this  subject,  that  it  might  be 
set  forth  more  fully  at  the  right  point,  and  that  it  is  simply  scholas- 
ticism, and  not  a  timid  concealment,  with  which  he  is  chargeable. 
In  that  article  he  is  described  as  saying,  that  in  certain  cases  an 
ecclesiastic,  and  even  a  bishop  of  Eome,  may  be  corrected  by  his 
inferiors,  and  not  merely  by  his  inferiors  among  the  clergy,  but  by 
the  laity.  He  is  described  also  as  teaching  that  this  may  be  done 
whenever  the  good  of  the  church  shall  be  thought  to  require  it. 
Wycliffe  does  not  disown  this  doctrine,  offensive  and  alarming  as 
he  knew  it  to  be.  In  support  of  this  opinion,  he  assumes  the 
pontiff  to  be  a  peccable  brother,  sharing,  in  common  with  other 
men,  in  a  tendency  to  what  is  sinful;  and  he  thence  infers,  that 
popes,  in  common  with  other  men,  are  subject  to  the  laws  of 
brotherly  reproof  and  correction.  He  accordingly  writes,  "  If  it 
be  evident,  therefore,  that  the  college  of  cardinals  are  remiss  in 
performing  their  service  for  the  necessary  welfare  of  the  church, 
it  is  manifest  that  others,  and  it  may  chance  principally  the  laity, 
may  reprove  and  implead  him,  and  bring  him  to  a  better  life."  It 
is  admitted  that  the  impeachment  of  a  pontiff  is  a  grave  business, 
not  to  be  rashly  entered  upon  ;  but  it  is  added,  that  where  ground 
for  such  a  proceeding  really  exists,  to  shrink  from  the  duty  is  not 
only  to  know  that  the  pope  is  an  offender,  but  to  conclude  that  he 
is  an  offender  beyond  the  Iwpe  of  recovery.  In  conclusion,  he 
exclaims,  "  God  forbid  that  truth  should  be  condemned  by  the 
church  of  Christ,  because  it  sounds  unpleasantly  in  the  ear  of  the 
guilty  or  of  the  ignorant,  for  then  the  entire  faith  of  the  Scrip- 
tures will  be  exposed  to  condemnation  !"  If  the  laity  might  be 
justly  employed  in  impeacliing  a  pontiff,  and  in  bringing  even  the 
successors  of  St.  Peter  to  a  better  life,  of  course  the  subordinate 
members  of  the  hierarchy  must  be  regarded  as  subject  to  the 
same  kind  of  discipline.  The  right  of  the  people  also,  to  judge 
in  such  case  as  to  what  is,  or  is  not,  for  the  good  of  the  church, 
is  clearly  assumed  as  the  foundation  of  this  doctrine.  Yet  the 
doctrine  is  avowed,  committed  to  writing,  and  deHvered  into  the 
hands  of  the  papal  delegates  :  we  wonder  not  that  their  counsel 
was,  that  such  opinions  should  "  not  be  published  in  schools 
or  pulpits."  It  is  important  also  to  observe,  that  it  does  not 
appear  from    any  source    that  Wycliffe  had    committed    himself 


CONCERNING  THE  LIEE  OF  WYCLIFFE.  xliii 

against  the  papacy,  previously  to  this  time,  in  any  stronger  form 
than  in  the  matter  of  the  article  adverted  to  :  such  of  his  writings 
as  contain  stronger  expressions  on  that  suhject,  I  have  shown 
elsewhere  to  he  the  productions  of  a  later  period. " 

IV.  Every  one  being  or  existing  in  grace  justifying  finally,  has  not  only 
a  right  unto,  but  in  fact  hath  all  the  things  of  God ;  or,  has  not  only  a 
right  unto  the  thing,  but,  for  his  time,  has  by  right  a  power  over  all  the  good 
things  of  God.  This  is  plain  from  Scripture,  Matt,  xxiv.,  because  the 
Truth  promises  this  to  those  citizens  who  enter  into  his  joy  :  Verily  I  say 
unto  you,  that  he  shall  make  him  rider  over  all  his  goods.  For  the  right 
of  the  communion  of  saints  in  their  own  country  is  founded  objectively 
on  the  universality  of  the  good  things  of  God. 

V.  A  mxm  can  give  dominion  to  his  natural  or  adopted  son,  whether  that 
dominion  be  temporal  or  eternal,  ministerially  only.  This  is  plain  from 
hence,  that  every  man  ought  to  acknowledge  himself  in  all  his  works  an 
humble  minister  of  God,  as  is  evident  from  Scripture  :  Let  a  man  so 
account  of  us  as  of  the  ministers  of  Christ.  Nay,  Christ  himself  so 
ministered,  and  taught  his  principal  apostles  so  to  minister.  But 
in  their  own  country  the  saints  will  give  to  their  brethren  the  dominion 
of  goods,  as  is  plain  from  their  acting  in  the  body,  or  their  disposal  of 
inferior  good  things  by  nature,  according  to  that  of  Luke  vi. :  Good 
measure,  pressed  down  and  shaken  together,  and  rtmning  over,  shall  men 
give  into  your  bosom. 

This  article,  and  the  preceding,  relate  to  an  obscure  topic,  and 
they  are  not  much  elucidated  by  the  sort  of  explanation  attached 
to  them.  The  doctrine  to  which  they  refer  is  that  of  "  dominion 
founded  in  grace,"  of  which  mention  is  made  in  a  preceding 
portion  of  this  work. 

VI.  If  G'Qd^,Jtemporal  lords  may  lawfully  and  meritoriotisly  take 
away  the  goods  of  fortune  from  d  delinquent  church.  That  con- 
clusion is  correlative  with  tKe  first"  article  of  the  Creed,  /  believe 
in  God,  the  Father  Almighty.  I  understand  the  word  may  as  the 
Scriptures  do,  which  grant  that  God  may  of  stones  raise  up  children 
u7ito  Abraham;  for  otherwise  all  Christian  princes  should  be  heretics. 
For  the  first  conclusion  the  argument  is  thus  formed.  If  God  is,  he  is 
Almighty  ;  and  if  so,  he  may  prescribe  to  temporal  lords  to  take  away 
the  goods  of  fortune  from  a  delinquent  church  ;  and  if  he  does  thus 
prescribe  to  them,  they  may  la-\vfully  so  take  them  away.  Ergo,  from 
whence,    in   virtue  of  that  principle,    have    Christian    princes    put    in 

"  Life  and  Opinions  of  Wycliff'e,  i.  381 — 383. 


xliv  FACTS  AND  OBSERVATIONS 

practice  that  opinion.  But  God  forbid  that  from  thence  it  should  be 
believed,  that  it  was  my  meaning  that  secular  lords  may  lawfully  take 
them  away  when  and  howsoever  they  please,  or  by  their  bare  autho- 
rity ;  but  that  they  may  only  do  it  by  the  authority  of  the  church  in 
cases  and  form  limited  by  law. 

Concerning  the  doctrine  of  Wycliffe  on  the  subject  to  which 
this  article  refers,  it  is  necessary  to  look  to  the  sixth,  the  six- 
teenth, and  the  seventeenth  articles  together.  In  these  articles, 
taken  collectively,  he  is  accused  of  teaching,  that  all  church 
endowments  are  left  conditionally ;  that  if  the  clergy  fail  to  apply 
their  wealth  to  the  end  which  it  was  designed  to  promote,  it  must 
devolve  on  the  magistrate  to  enforce  such  an  application  of  it ; 
and  that,  in  every  such  case,  the  civil  power  is  not  only  author- 
ised so  to  do,  but,  if  needful  to  the  reformation  of  the  order,  to 
deprive  churchmen  of  their  possessions  entirely,  and  tliis  notwith- 
standing any  censures  from  the  church  which  might  be  fulminated 
against  them.  Such  is  the  doctrine  which  Wycliife  is  described 
as  holding  with  regard  to  the  enormous  wealth  of  the  clergy  and 
of  the  religious  orders;  and  in  his  paper,  given  to  the  papal 
delegates,  this  doctrine,  instead  of  being  denied,  evaded,  or  soft- 
ened down,  is  fully  avowed  as  a  part  of  his  creed.  With  the 
prelacy  of  England  as  his  judges,  and  the  papal  power  as  their 
ally,  he  does  not  fear  to  add,  that  if  there  be  any  difference 
between  the  obligations  of  the  magistrate  to  secure  the  just 
application  of  civil  or  ecclesiastical  endowments,  his  duty  to  that 
end  in  the  latter  case  is  even  more  binding  than  in  the  former, 
inasmuch  as  the  mischiefs  consequent  on  any  mal-administration 
in  the  matter  of  ecclesiastical  endowments  are  the  more  moment- 
ous. In  the  theory  of  Wycliffe,  the  last  appeal  in  respect  to  all 
such  questions  was  to  the  crown,  and  not  to  the  mitre.  The 
temporal  power  of  the  pope  was  denied,  not  merely  in  respect  to  the 
property  of  the  state,  but  in  respect  to  the  property  of  the  church. 
In  his  view,  the  pontiff  who  claimed  such  powers  aimed  at 
usurpation ;  and  the  clergy  who  in  any  way  ceded  such  power  to  the 
papacy,  did  so  at  the  risk  of  a  just  allegiance  to  their  sovereign 
and  their  country.  It  was  natural,  we  repeat,  that  injunction 
should  have  been  given  against  the  publication  of  such  doctrines 
"  in  schools  or  pulpits." 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xlv 

The  next  article  in  the  pope's  schedule  is  here  omitted,  and 
No.  VIII.  follows,  which  is  here  numbered  the  Seventh. 

VII.  We  know  that  it  is  not  possible  tUatlTTe  vicar  of  Christ,  merely 
by  his  bulls,  or  by  them  together  with  his  own  ivill  and  consent,  and  that  of  his 
college  of  cardinals,  can  qualify  or  disable  any  man.  This  is  plain  from  the 
Catholic  faith  ;  since  it  behoves  our  Lord  in  every  vicarious  operation 
to  maintain  the  primacy.  Therefore,  as  in  every  quahfying  of  a  sub- 
ject, it  is  first  required  that  the  subject  to  be  qualified,  be  meet  and 
worthy  ;  so  in  every  disqualification  there  is  first  required  a  deserving 
from  some  demerit  of  the  person  thus  disqualified,  and,  by  consequence, 
such  quahfying  or  disqualifying  is  not  made  purely  by  the  ministry  of 
the  vicar  of  Christ,  but  from  above,  from  elsewhere,  or  from  some 
other. 

This  article,  and  the  seven  articles  following,  relate  to  one 
subject — the  spiritual  power  of  the  clergy. 

VIII.  It  is  not  possible  that  a  man  should  be  excommunicated  to  his 
damage,  unless  he  be  excommunicated  first  and  principally  by  himself.  This 
is  plain  ;  since  such  an  excommunication  must  be  originally  founded 
on  the  sin  of  the  party  damaged.  From  whence  Augustine,  in  his 
twenty  first  sermon  on  the  words  of  the  Lord  :  Do  thou,  says  he,  not 
misuse  thyself,  and  man  shall  not  get  the  better  of  thee.  And  to  this  day 
the  faith  of  the  church  sings.  No  adversity  shall  do  us  any  hurt,  if 
iniquity  does  not  prevail.  Notwithstanding,  all  excommimication  is  to 
be  dreaded  on  many  accounts,  even  although  the  excommunication  of 
the  church  be,  to  the  humble  excommunicate,  not  damnable  but  whole- 
some. 

IX.  Nobody  ought,  except  in  the  cause  of  God,  to  excommunicate, 
suspend,  or  interdict  any  one,  or  to  proceed  according  to  any  ecclesiastical 
censure  by  way  of  revenge.  This  appears  from  hence,  that  every  just 
cause  is  the  cause  of  God,  to  which  chiefly  respect  ought  to  be  had. 
Nay,  a  love  for  the  excommunicate  ought  to  exceed  a  zeal  or  desire  of 
revenge,  and  an  affection  for  any  temporal  things  ;  since,  otherwise, 
even  he  that  excommunicates  injures  himself.  To  this  ninth  conclusion 
we  add,  that  it  is  agreeable  to  it,  that  a  prelate  should  excommunicate 
in  human  causes,  but  principally  on  this  account,  because  an  injury  is 
done  to  his  God.     13.  9.  c.  inter  querelas. 

X.  Cursing  or  excommunication  does  not  bind,  finally,  only  as  far  as 
it  is  used  against  an  adversary  of  the  law  of  Christ.  This  is  plain,  since 
it   is  God  that  binds  absolutely  every  one  that  is  bound,  who  cannot 


xlvi  FACTS  AND  OBSERVATIONS 

excommunicate,  unless  it  be  for  a  transgression  of,  or  prevaricating 
with  his  own  law.  To  this  tenth  conchision  we  add,  that  it  is  conso- 
nant to  it,  that  the  ecclesiastical  censure  be  used  against  an  adversary 
of  a  member  of  the  church,  notwithstanding  it  does  not  bind  absolutely 
but  secondarily. 

XI.  There  is  no  jyoiver  granted  or  exemplified  hy  Christ  to  his  disciples 
to  excommunicate  a  subject  (chiejly)  for  denying  any  temporalities,  hut  on 
the  contrary.  This  is  plain  from  the  faith  taught  in  Scripture,  according 
to  which  we  believe  that  God  is  to  be  loved  above  all  things,  and  our 
neighbour  and  enemy  more  than  all  our  temporalities  of  this  world, 
necessarily  and  because  the  law  of  God  is  not  contradictory  to  itself. 

XII.  The  disciples  of  Christ  have  no  power  to  exact  hy  civil  compulsion, 
temporalities  hy  censures ;  as  is  plain  from  Scripture,  Luke  xxii.,  where 
Christ  forbade  his  apostles  to  reign  civilly,  or  to  exercise  any  temporal 
dominion.  T'he  kings  of  the  Gentiles,  says  he,  exercise  lordship  over 
them,  hut  ye  shall  not  he  so.  And  in  that  sense  it  is  expounded  by 
St.  Bernard,  St.  Chrysostom,  and  other  saints.  We  add  to  this  twelfth 
conclusion,  that,  notwithstanding,  temporalities  may  be  exacted  by 
ecclesiastical  censiu'es  aecessorie  in  vindication  of  his  God. 

XIII.  It  is  not  jJossible  hy  the  absolute  power  of  God,  that  if  the  pope, 
or  any  other  Christian,  shall  pretend  that  he  binds  or  looses  at  any  rate, 
therefore  he  doth  actually  hind  or  loose.  The  opposite  of  this  would 
destroy  the  whole  catholic  faith  ;  since  it  imports  no  less  than  blas- 
phemy to  suppose  any  one  to  usurp  such  an  absolute  power  of  the  Lord's. 
I  add  to  this  thirteenth  conclusion,  that  I  do  not  intend  by  that  conclu- 
sion to  derogate  from  the  power  of  the  pope,  or  of  any  other  prelate  of 
the  church  ;  but  do  allow  that  they  may,  in  virtue  of  the  head,  bind  and 
loose.  But  I  understand  the  denied  conditional  as  impossible  in  this 
sense  :  that  it  cannot  be  that  the  pope,  or  any  other  prelate,  does  pretend 
that  he  binds  or  looses  at  any  rate,  [or  just  as  he  lists,]  unless  he  does 
in  fact  so  bind  and  loose,  and  then  he  cannot  be  peccable  or  guilty  of 
any  fault. 

XIV.  We  ought  to  believe  that  then  only  does  a  Christian  2}>"iest  hind  or 
loose,  when  he  simply  obeys  the  law  of  Christ:  because  it  is  not  lawful 
for  him  to  bind  and  loose  but  in  virtue  of  that  law,  and  by  consequence, 
not  unless  it  be  in  conformity  to  it. 

In  the  preceding  articles,  the  doctrine  of  WyclifFe,  in  regard  to 
spiritual  censures,  is  said  to  be,  that  they  should  never  be  em- 
ployed as  an  instrument  of  revenge ;  that  they  should  never  be 
used  as  means  of  extorting  temporal  contributions  from  the  laity ; 
and  as  they  should  not  be  employed  alone  for  that  purpose,  so 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xlvii 

neither  should  they  be  used  to  that  end  conjointly  with  the  author- 
ity of  the  magistrate.  Tliis  the  Keformer  admits  as  his  doctrine  ; 
and  in  the  paper  subsequently  published,  he  repeats,  that  the  use 
of  church  censures,  and  of  the  authority  of  the  magistrate  to 
extort  from  the  people  a  revenue  for  the  priesthood,  are  customs 
unknown  to  the  better  ages  of  the  church,  and  to  be  numbered 
among  the  corruptions  consequent  on  "  her  endowment  under 
Constantine."  He  even  proceeds  as  far  as  to  say,  that  a  state  of 
tilings  might  arise;  in  which,  to  deprive  the  church  of  her  wealth, 
would  be  a  much  more  Christian  act  than  to  have  bestowed  it 
upon  her. 

But  Wycliffe  did  not  restrict  his  complaints  to  the  bad  use 
which  was  frequently  made  of  this  sort  of  power ;  he  questioned 
the  validity  of  the  power  itself.  He  insisted  that  no  man  is  in 
reality  at  all  the  better  for  the  benediction  of  a  priest,  or  at  all 
the  worse  for  the  anathema  of  a  priest.  The  judgment  of  man  in 
such  case  he  accounts  as  nothing,  except  as  it  shall  have  been  in 
accordance  with  a  previous  judgment  of  God  in  that  case.  In  the 
thirteenth  proposition,  the  assumption  of  an  unconditional  author- 
ity in  the  forms  of  binding  and  loosing,  so  that  whatever  is  bound 
or  loosened  by  a  priest  on  earth,  must  be  supposed  to  be  bound  or 
loosened  in  heaven,  he  has  condemned  as  a  tenet  destructive  of 
the  whole  catholic  faith,  as  a  usui*pation  of  authority  proper  only 
to  God,  and  as  being  no  less  than  blasphemy,  inasmuch  as  God 
himself  never  bestows  pardon  thus  unconditionally.  So  com- 
pletely did  the  Keformer  take  man  out  of  the  hands  of  man  in 
.  the  concerns  of  rehgion,  and  thus  sapped  the  entire  foundation  of 
the  received  ecclesiastical  system. 

XV.  This  ought  to  he  believed  as  catholic,  that  every  priest  rightly 
ordained,  (according  to  tlie  law  of  grace)  hath  a  power  according  to  which 
he  may  minister  all  the  sacraments  secundum  speciem,  and,  by  consequence, 
may  absolve  him  who  has  confessed  to  him,  and  is  contrite,  from  any  sin. 
This  is  plain  from  hence,  that  the  priestly  power  is  not  more  or  less 
sufficient  in  its  essence  ;  notwithstanding  the  powers  of  inferior  priests 
are  now  reasonably  restrained,  and  at  other  times,  as  in  the  last  article, 
of  necessity  are  relaxed.  I  add  to  this  fifteenth  conclusion,  that,  accord- 
ing to  the  doctors,  every  prelate  has  a  twofold  power,  viz. — a  power  of 
order,  and  a  power  of  jurisdiction  and  government  ;  and  that  it  is  as  to 


xlviii  FACTS  AND   OBSERVATIONS 

this  last  that  they  are  prelates,  as  being  of  a  superior  majesty  and 
government. 

This  oneness  of  jDriesthood  in  the  church,  and  the  consequent 
right  of  the  humblest  priest  to  be  occupied  in  the  discharge  of  every 
priestly  function,  the  Keformer  always  maintained.  Hence  he 
censured  the  practice  of  restricting  confirmation  to  the  ofl&ce  of 
the  bishop.     (See  the  chapter  on  Confirmation  from  the  Trialogus.) 

XVI.  It  is  laioful  for  hhig&T4ft  easts  Ihniied-hy^w ,  i<)  take  aivay  tJie 
temporalities  from  churchmen  who  hahitnally  abuse  them. 

This  is  plain  from  hence,  that  temporal  lords  ought  to  depend  more 
on  spiritual  alms,  which  bring  forth  greater  plenty  of  fruit,  than  on  alms 
for  the  necessities  of  the  body  :  that  it  may  happen  to  be  a  work  of 
spiritual  alms  to  correct  such  clergymen  as  damage  themselves,  soul  and 
body,  by  mthholding  from  them  the  temporalities.  The  case  the  law 
puts  is  this  :  when  the  spiritual  head  or  president  fails  in  punishing 
them,  or  that  the  faith  of  the  clerk  is  to  be  corrected,  as  appears  xvi.  p.  7, 
FiUis,  40  di. 

XVII.  If  the  pope,  or  temporal  lords,  or  any  others,  shall  have  endoived 
the  church  with  temporalities,  it  is  lawful  for  them  to  take  aioay  in  certaiii 
cases,  viz.  lohen  the  doing  so  is  by  way  of  medicine  to  ewe  or  prevent  sins, 
and  that  notwithstanding  excommunication,  or  any  other  church  censure, 
since  these  donations  ivere  not  given  bid  ivith  a  condition  implied.  This  is 
plain  from  hence,  that  nothing  ought  to  hinder  a  man  from  doing  the 
principal  works  of  charity  necessarily,  and  that  in  every  human  action 
the  condition  of  the  divine  good  pleasure  is  necessarily  as  in  the  civil 
law.  Collationis  Decorandi,  c.  5,  in  fine  Collationis  10.  We  added  to 
this  seventeenth  article,  God  forbid  that  by  these  words  occasion  should 
be  given  to  the  temporal  lords  to  take  away  the  goods  of  fortune  to  the 
detriment  of  the  church. 

XVIII.  An  ecclesiastic,  even  the  pope  of  Rome  himself,  7nay,  on  some 
accounts,  be  corrected  by  their  subjects,  and  for  the  benefit  of  the  church  he 
impleaded  by  both  clergy  and  laity.  This  is  plain  from  hence,  that  the 
pope  himself  is  capable  of  sinning,  except  the  sin  against  the  Holy  Ghost, 
as  is  supposed,  saving  the  sanctity,  humility,  and  reverence  due  to  so 
worthy  a  father.  And  since  he  is  our  peccable  brother,  or  Uable  to  sin 
as  well  as  we,  he  is  subject  to  the  law  of  brotherly  reproof  ;  and  when, 
therefore,  it  is  plain  that  the  whole  college  of  cardinals  is  remiss  in  cor- 
recting him  for  the  necessary  welfare  of  the  church,  it  is  evident  that  the 
rest  of  the  body,  which,  as  it  may  chance,  may  chiefly  be  made  up  of  the 
jaity,  may  medicinally  reprove  him  and  implead  him,  and  reduce  him  to 
live  a  better  life.     This  possible  case  is  handled.  Diss.  40,  si  papa  fuerit 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xlix 

a  fide  devius.  For  as  so  great  a  lapse  ought  not  to  be  supposed  in  the 
lord  pope  without  manifest  evidence  ;  so  it  ought  not  to  be  presumed 
possible  that  when  he  does  so  fall,  he  should  be  guilty  of  so  great 
obstinacy  as  not  humbly  to  accept  a  cure  from  his  superior  with  respect 
to  God.  Wherefore  many  chronicles  attest  the  facts  of  that  conclusion. 
God  forbid  that  truth  should  be  condemned  by  the  church  of  Christ, 
because  it  sounds  ill  in  the  ears  of  sinners  and  ignorant  persons  ;  for 
then  the  whole  faith  of  the  Scripture  would  be  liable  to  be  condemned. 

It  will  be  seen  that  in  this  document  there  is  little  referring  to 
what  may,  with  strict  propriety,  be  described  as  theological  opinion. 
But  even  in  relation  to  such  opinion,  there  is  much  implied,  and 
implied  with  all  the  certainty  of  direct  statement,  though  little  is 
expressed.     Its  chief  value,  however,  consists  in  its  presenting  a 
clear  and  authentic  record  concerning  the  doctrine  of  Wycliffe  at 
this  period,  in  respect  to  the  limits  which  should  be  imposed  on 
the  pretensions  of  the  papacy ;  on  the  scarcely  less  extravagant 
claims  of  the  clergy  generally ;  on  the  authority  of  the  magistrate 
in  relation  to  the  wealth  of  the  church,  and  the  persons  of  church- 
men ;  on  the  legitimate  means  of  securing  to  the  clergy  an  appro- 
priate revenue ;  and  on  the  power  supposed  to  belong  to  the  priest, 
with  regard  to  the  present  character  and  future  allotment  of  the 
worshipper.     From  the  inconsiderate  and  imperfect  notices  of  this 
paper  by  most  writers,  we  are  left  to  suppose  that  its  explanations 
were  such,  as  to  furnish  nothing  which  could  awaken  the  fears  or  the 
displeasure  of  the  contemporary  clergy.     But  the  silence  imposed 
on  WyclLffe  by  the  synod  to  which  the  document  was  submitted,  is 
evidence  to  the  contrary.     It  was  a  professor  of  divinity  whose  zeal 
was  thus  employed  to  familiarise  the  mind  of  the  nation  with  a 
doctrine  which  vested  the  laity  with  the  right  to  judge,  and  even 
to  correct,  their  spiritual  instructors,  extending  this  principle  of 
reformation,  as  circumstances  might  demand,  to  the  pontiff  him- 
self ;  and  could  such  a  man  be  regarded  by  the  ecclesiastics  of  the 
fourteenth  century  as  a  safe  preceptor  for  youth  ?     In    setting 
forth  the  authority  of  the  crown  as  that  which  should  be  final  in 
determining  the  applications  of  ecclesiastical  property,  the  Reformer 
became  a  teacher  of  doctrines  against  which  synods,  and  councils, 
and  the  papal  court,  had  directed  their  most  powerful  engines  of 
destruction.     But  so  deeply  laid  was  the  fabric  of  the  reigning 

e 


1  FACTS  AND  OBSERVATIONS 

superstition,  that  every  attack  of  this  nature  on  its  mere  outworks, 
must  have  rebounded  on  the  head  of  the  assailant,  so  long  as  its 
theory  of  spiritual  power  was  allowed  to  remain  unquestioned. 
This  successful  fiction,  by  placing  the  rewards  and  punishments 
of  a  future  state  at  the  disposal  of  the  priesthood,  served  as  a 
basement  to  the  whole  superstructure  ;  and  it  should  be  distinctly 
remembered,  that  it  is  against  this  doctrine  that  the  greater  number 
of  the  conclusions  which  WycliJSe  is  accused  of  holding,  are 
plainly  directed ;  and  that  in  his  explanations  at  Lambeth,  even 
according  to  the  showing  of  Ms  enemies,  not  one  of  the  proposi- 
tions relating  to  that  system  of  priestly  fraud,  was  for  a  moment 
denied,  or  in  the  slightest  degree  modified. 

The  clergy  of  the  middle  age  are  described  as  beUeving  that 
the  sentence  of  excommunication  exposed  the  parties  excommu- 
nicated to  the  fires  of  purgatory,  and  often  to  eternal  torments. 
But  if  such  was  their  faith,  their  frequent  employment  of  that 
sentence  to  avenge  some  trivial  offence,  or  to  extort  some  paltry 
contribution,  must  be  regarded  as  imparting  a  most  odious  aspect 
to  their  general  character.  The  readiness,  indeed,  with  wliich 
such  censures  were  resorted  to  in  those  times,  obliges  us  to  sup- 
pose that  the  confidence  of  churchmen  in  the  truth  of  this  scheme 
was  more  apparent  than  real.  To  doubt  this,  must  be  to  view 
them  as  sharing  less  in  the  nature  of  men,  than  in  that  of  demons. 
On  this  subject,  the  religion  and  the  humanity  of  Wycliffe  spoke 
forth  too  loudly  to  be  misunderstood.  He  saw  in  the  Eomish 
polity  and  doctrine,  a  machinery  artfully  devised  to  raise  eccle- 
siastics into  the  place  of  the  Almighty,  so  as  to  connect  the  doom 
of  impiety  with  every  thing  which  men  should  do  contrary  to  their 
pleasure.  In  his  noble  effort  to  deliver  the  souls  of  men  from 
this  snare,  Wycliffe  exposes  the  inconsistencies,  the  worldliness, 
and  the  cruelty  so  manifest  in  the  ordinary  exercise  of  that  spiritual 
authority  which  the  clergy  had  thus  assumed.  The  maxim — "  By 
their  fruits  ye  shall  know  them,"  was  applied  to  churchmen  no  less 
freely  than  to  the  laity ;  and  to  rescue  the  popular  mind  fi"om  its 
subjection  to  this  ghostly  thraldom,  men  were  urged  to  study  the 
principles  of  their  faith  as  set  forth  in  Holy  Scripture,  and  to 
judge  for  tliemselves  with  regard  to  the  pretensions  of  all  persons 
claiming  to  be  lionoured  as  spiritual  guides. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  11 

In  his  comment  on  the  articles  contained  in  the  preceding 
paper,  which  the  Reformer  published  immediately  after  his  appear- 
ance at  Lambeth,  it  is  in  the  following  terms  that  he  adverts  to 
the  pontiiF:  "Let  him  not  be  ashamed  to  perform  the  ministry 
of  the  church,  since  he  is,  or  at  least  ought  to  be,  the  servant  of 
the  servants  of  God.  But  a  prohibition  of  reading  the  Holy 
Scriptures,  and  the  vanity  of  secular  dominion,  and  a  lusting  after 
worldly  appearances,  would  seem  to  partake  too  much  of  a  dispo- 
sition towards  the  blasphemous  advancement  of  Antichrist, 
especially  while  the  truths  of  a  scriptural  faith  are  reputed  tares, 
and  said  to  be  opposed  to  Christian  truth  by  certain  leaders,  who 
arrogate  that  we  must  abide  by  their  decision  respecting  every 
article  of  faith,  notwithstanding  they  themselves  are  plainly  igno- 
rant of  the  faith  of  the  Scriptures.  But  by  such  means  there 
follows  a  crowding  to  the  court  of  Rome,  to  purchase  a  condem- 
nation of  the  sacred  Scriptures  as  heretical ;  and  thence  come 
dispensations,  contrary  to  the  articles  of  the  Christian  faith." 

The  work  in  which  the  Reformer  thus  speaks,  he  has  described 
as  "  A  sort  of  Answer  of  the  Bull,"  meaning,  evidently,  the 
letter  addressed  by  Gregory  to  the  university.  In  his  closing 
paragraph  he  observes,  "  These  conclusions  have  I  delivered  as  a 
grain  of  faith  separated  from  the  chaff  by  which  the  ungrateful 
tares  are  set  on  fire.  These,  opposed  to  the  Scriptures  of  truth, 
like  the  crimson  blossom  of  a  foul  revenge,  provide  sustenance 
for  Antichrist.  Of  this  the  infallible  sign  is,  that  there  reigns  in 
the  clergy  a  Luciferian  enmity  and  pride,  consisting  in  the  lust  of 
domination,  the  wife  of  which  is  covetousness  of  earthly  things, 
breeding  together  the  children  of  the  fiend,  the  children  of  evan- 
gelical poverty  being  no  more."  A  judgment  of  the  fruit  thus 
produced  may  be  formed  also  from  the  fact,  that  many  even  of 
the  children  of  poverty  are  so  degenerate,  that  either  by  what  they 
say,  or  by  what  they  do  not  say,  they  take  the  part  of  Lucifer ; 
not  being  able  to  stand  forth  in  the  cause  of  evangelical  poverty, 
or  not  daring  so  to  do,  in  consequence  of  the  seed  of  the  man  of 
sin  sown  in  their  hearts,  or  from  a  low  fear  of  forfeiting  their 
temporalities.  But  the  statements  which  he  had  now  pubhshed, 
he  avows  himself  prepared  to  defend,  even  "  to  death,  if  by  such 
means  he  might  reform  the  manners  of  the  church." 

e  2 


lii  FACTS  AND  OBSERVATIONS 

This  escape  of  WyclifFe  from  the  power  of  Ms  enemies,  and  his 
reiteration,  in  still^stronger  terms,  of  his  most  obnoxious  opinions, 
called  forth  an  attack  fi'om  an  anonymous  divine,  who  is  described 
by  the  Reformer  as  a  "motley  theologian :" — the  purport  of  thewhole 
piece  appears  to  have  been  to  vindicate  the  infallibility  of  the  pontiff. 
By  this  writer,  it  seems,  the  pope  was  affirmed  to  be  incapable  of 
mortal  sin,  and  whatsoever  his  holiness  should  ordain,  was  to  be 
accounted  true  and  just.  In  reply,  Wycliffe  observes,  that  if  this 
doctrine  were  admitted,  the  pojie  might  exclude  any  book  from 
the  canon  of  Holy  Writ;  might  introduce  any  novelty  into  its 
place ;  might  alter  the  whole  Bible  ;  and  make  the  very  Scripture 
heresy,  establishing  as  catholic  what  is  opposed  to  the  truth. 
The  Reformer  then  adverts  to  the  efforts  the  pontiff  had  made  to 
arm  the  authority  of  the  prelates,  the  court,  and  the  university 
against  him,  because  he  had  ventured  to  question  this  assumption, 
and  some  others  no  less  impious. 

The  remaining  portion  of  this  piece  consists  of  two  parts — the 
first  containing  a  farther  explanation  of  certain  articles  in  the 
series  already  objected  to  him,  and  to  which  his  answers  had  been 
given ;  the  second,  consisting  in  a  spirited  exhortation,  addressed 
to  his  readers  to  cast  off  the  yoke,  both  secular  and  spiritual, 
which  a  foreign  power  had  so  long  imposed  on  them. 

The  articles  cited  are  the  seventh,  tenth,  and  thirteenth ;  and 
also  the  sixteenth  and  eighteenth.  The  sixteenth  relates  to  the 
office  of  the  magistrate  with  regard  to  the  goods  of  the  church.  The 
eighteenth,  to  the  correction  of  an  offending  pontiff,  in  extreme 
cases,  by  the  authority  of  the  inferior  clergy,  and  even  by  that  of 
the  laity.  In  the  instructions  of  the  pope  to  the  Archbishop  of 
Canterbury,  the  primate  is  required  to  ascertain  the  real  ojwnions 
of  Wycliffe,  but  is  not  to  pronounce  any  definite  sentence  con- 
cerning them,  until  the  judgment  of  the  papal  court  shall  be 
known.  In  the  course  of  this  tract,  the  Reformer  speaks  of  the 
delegates  as  waiting  to  receive  this  decision  before  proceeding  to 
announce  the  fate  of  his  conclusions ;  and  he  states  for  their 
information,  that,  according  to  the  report  which  had  reached  him, 
the  doctrine  which  he  had  confessed  in  regard  to  the  goods  of  the 
church,  and  the  peccability  of  the  pope,  had  beeu  condemned  as  in 
n  special  degree  heretical. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  liii 

From  these  articles  he  procee_ds  _to  those  which  treat  of  the 
power  of  absolution ;  and  presuming  that  the  delusion  respecting 
them  would  be,  that  the  pope  and  the  clergy  generally  do  in 
every  case  bind  or  loose  when  they  affect  so  to  do,  his  indignation 
becomes  impetuous.  The  man  who  should  thus  make  himself 
equal  with  God  is  described  as  a  blasphemer  and  a  heretic,  as  a 
delinquent  whom  Christians  ought  in  no  way  to  tolerate — certainly, 
not  as  their  leader,  since  his  guidance  can  only  serve  to  conduct 
men  blindfold  to  destruction.  Secular  lords  are,  therefore,  called 
upon  to  resist  the  arrogant  claims  of  the  pope,  and  to  do  so,  not 
merely  with  respect  to  the  heresy  which  the  pontiff  had  imposed 
on  them  in  declaring  them  incompetent  to  withdraw  their  alms 
from  a  delinquent  church,  nor  merely  because  the  same  authority 
had  declared  it  to  be  heretical  to  affirm,  that  any  distribution 
of  the  goods  of  the  church  by  the  court  of  Kome  can  be  only 
ministerial  or  subordinate,  but  because  that  power  had  taken  from 
them  the  liberty  of  the  law  of  Christ,  and  brought  in  an  Egyptian 
bondage  instead.  It  is  urged,  therefore,  that  no  fear  of  suffering, 
no  thirst  of  gain,  no  love  of  distinction  should  prevent  the  soldiers 
of  Christ,  as  well  seculars  as  clergy,  from  appearing  in  defence  of 
the  law  of  God,  even  unto  blood  !  Should  the  lord  pope  himself, 
or  even  an  angel  from  heaven,  promulgate  doctrines  conferring 
upon  a  creature  a  power  of  absolving  peculiar  to  the  Deity,  it  is 
asserted,  that  every  member  of  the  Christian  commonwealth  should 
feel  bound  in  such  case  to  exert  himself  to  the  utmost  for  "  the 
saving  of  the  faith." 

In  the  following  manner  the  Keformer  reasons  on  the  bearings 
of  that  spiritual  authority  which  the  churchmen  of  the  day  were 
so  zealous  to  maintain.  "  Let  it  once  be  admitted  that  the  pope, 
or  one  representing  him,  does  indeed  bind  or  loose  whenever  he 
affects  to  do  so,  and  how  shall  the  world  stand  ?  For  if,  when 
the  pontiff  pretends  to  bind  all  who  oppose  liim  in  his  acquisition 
of  temporal  things,  either  moveable  or  immoveable,  with  the  pains 
of  eternal  damnation,  such  persons  assuredly  are  so  bound — it 
must  follow,  as  amongst  the  easiest  of  things,  for  the  pope  to  sub- 
vert or  to  destroy  every  ordinance  of  Christ,  and  to  wrest  unto 
himself  all  the  kingdoms  of  the  world.  And  since,  for  a  less 
fault    than    this    usurpation    of  a   Divine  power,    Abiathar  was 


liv  FACTS  AND  OBSERVATIONS 

deposed  by  Solomon,  Peter  was  reproved  to  the  face  by  Paul, 
nay,  and  many  popes  have  been  deposed  by  emperors  and  kings, 
what  should  be  allowed  to  prevent  the  faithful  uttering  their 
complaints  against  this  greater  injury  done  to  their  God  ?  For 
on  the  ground  of  this  impious  doctrine  it  would  be  easy  for  the 
pope  to  invert  all  the  order  of  the  w^orld  ;  seizing,  in  connexion 
with  his  clergy,  on  the  wives,  the  daughters,  and  all  the  posses- 
sions of  the  laity  without  opposition ;  inasmuch  as  it  is  their 
saying,  that  even  kings  may  not  deprive  a  churchman  of  aught, 
neither  complain  of  his  conduct  do  what  he  may ;  while  to  what- 
ever the  pope  may  decree,  obedience  must  be  instantly  rendered."" 
So  clear  and  comprehensive  were  the  views  of  Wycliffe  in  respect 
to  the  sources  of  false  power  in  the  church,  and  so  steadily  and 
firmly  did  he  direct  the  axe  toward  the  root  of  that  evil. 

But  men  who  live  in  the  midst  of  such  excitements,  need  a 
much  greater  measure  of  physical  power  than  commonly  falls  to 
the  lot  of  humanity.  Judging  from  his  portraits,  we  must  regard 
Wycliffe,  in  this  respect,  as  placed  at  great  disadvantage,  if  com- 
pared with  Luther.  The  last  eight  or  ten  years  in  the  life  of  our 
Reformer,  must  have  been  years  of  extraordinary  labour.  JMuch 
the  greater  portion  of  his  works  known  to  us  were  manifestly 
written  during  that  interval ;  while  the  almost  ceaseless  harassing 
to  which  he  was  exposed,  from  the  prosecutions  instituted  against 
him,  must  have  made  a  still  further,  and,  perhaps,  a  still  greater, 
demand  on  his  strength  of  body,  as  well  as  on  the  resources  of  Iris 
mind.  We  have  reason  to  think,  that  the  events  of  1377  and 
1378,  together  wi.Ii  the  excessive  labour  to  which  he  applied 
himself  immediately  subsequent  to  that  period,  laid  the  founda- 
tion of  the  malady  which  proved  fatal  some  years  later.  The 
sickness  which  befel  the  Reformer  at  this  juncture,  was  such  as 
to  leave  little  prospect  of  his  recovery.  Such  also  was  the  force 
of  religious  prejudice  in  the  fourteenth  century,  that  his  old 
antagonists,  the  Mendicants,  could  not  regard  it  as  possible,  that 
a  heretic  so  notorious,  should  suppose  himself  on  the  confines  of 
a  world  to  come,  without  the  most  terrible  apprehensions  with 
regard   to  the  vengeance   there  awaiting  him.     But  while  thus 

'   Lewis,  c.  iv.  78 — bO. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Iv 

persuaded  of  their  own  rectitude,  and  certain  that  the  doctrines 
taught  by  the  Refoiiner  coukl  be  no  other  than  so  many  sug- 
gestions of  the  great  enemy,  some  advantage,  it  was  thought, 
might  be  obtained,  if  this  dying  member  of  the  evil  one  could  be 
brought  to  utter  some  sort  of  recantation.  WyclifFe  was  in 
Oxford  when  this  sickness  arrested  his  activity,  and  confined  him 
to  his  chamber.  From  the  four  orders  of  friars,  four  doctors, 
wko  were  also  called  regents,  were  formally  deputed  to  present 
themselves  to  their  expiring  enemy ;  and  to  these  the  same  num- 
ber of  civil  officers,  called  senators  of  the  city  and  aldermen  of 
the  wards,  were  added.  When  these  persons  entered  the  apart- 
ment of  the  sick  man,  he  was  seen  stretched  on  his  bed.  Some 
expressions  of  sympathy  were  dropped,  and  some  of  hope  con- 
cerning his  better  health.  But  it  was  presently  intimated,  that 
he  must  be  aware  of  the  many  injuries  wliich  the  whole  Mendicant 
brotherhood  had  sustained  from  his  hands,  having  been  the 
special  object  of  attack  in  many  of  his  sermons  and  writings ; 
and  as  it  was  now  manifest  that  death  was  about  to  bring  his 
course  to  its  conclusion,  it  was  only  charitable  to  hope  that  he 
would  not  conceal  his  penitence,  but  that,  with  due  Christian 
humility,  he  should  revoke  whatever  he  had  said  tending  to  the 
disreputation  of  fraternities  so  eminent  in  learning,  sanctity,  and 
usefulness.  Wyclifie  continued  silent  and  motionless  until  this 
address  was  concluded.  He  then  beckoned  his  servants  to  raise 
him  in  his  bed  ;  and  this  done,  he  fixed  his  eyes  on  the  persons 
assembled,  and  summoning  all  his  remaining  strength,  exclaimed, 
"  I  shall  not  die,  but  live ;  and  shall  again  declare  the  evil  deeds  of 
the  friars  !  "  The  doctors  and  their  attendants  looked  confusedly 
at  each  other,  and  retreated  in  disappointment  and  dismay.  They 
lived  also  to  feel  the  truth  of  the  prediction  which  had  been  thus 
sounded  in  their  ears ;  nor  will  it  be  easy  to  imagine  another 
scene  more  characteristic  of  the  parties  composing  it,  or  of  the 
times  with  which  it  is  connected." 


"  Baleus,  De  Script.  Brit.  369.  Lewis,  c.  iv.  82.  The  indignation  of  Wyclifie 
against  these  orders  may  appear  to  some  persons  excessive,  and  as  betraying  moie 
temper  than  judgment.  But  whatever  may  have  been  the  learning  or  worth  of  some 
of  the  Mendicants  in  the  times  adverted  to,  their  vices  generally,  and  the  mischiefs 
resulting  from  them,   were  such  as  to  call  for  severe  reprehension.     The  following 


Ivi  FACTS  AND  OBSERVATIONS 

One  of  the  labours  on  which  Wycliffe  was  intent  at  this  time, 
was  a  translation  of  all  the  books  of  the  Old  and  New  Testament, 
from  Latin  into  English.  This  work  he  undertook,  that  his 
counfrymen,  of  every  class,  having  the  Scriptures  made  thus 
accessible  to  them  in  their  own  tongue,  might  be  armed  in  the 
most  effectual  manner  against  the  errors  and  superstitions  of  the 
times.  It  was  a  noble  thought,  and  the  name  of  WycliiFe  is  that 
of  the  first  Englishman  who  gave  it  lodgment.  Before  his  time, 
portions  of  the  Sacred  Scriptures  had  been  translated  into  Eng- 
lish, and  passed,  probably,  in  some  instances,  into  the  hands  of 
wealthy  and  distinguished  persons  among  the  laity ;  but  a  trans- 
lation of  the  whole  volume  into  the  language  spoken  by  the 
people,  that  the  highest  and  the  lowest  might  be  alike  readers  of 
the  Bible  in  their  own  tongue,  and  that  men  might  everywhere 
appeal  to  it  as  their  ultimate  authority  in  respect  to  all  questions 
of  truth  and  duty, — that  truly  Protestant  purpose, — owes  its 
origin  in  our  ecclesiastical  history,  to  the  intelligence,  the  piety, 
and  the  intrepidity  of  Wycliffe. 

is  Chaucer's  description  of  one  of  this  class  of  men,  and  it  shows  that  the  poet  and 
the  Reformer  were  of  one  judgment  on  this  subject. 

Lordinges,  there  is  in  Yorkshire,  as  I  ghesse, 
A  marishe  contre,  callid  Holdernesse, 
In  which  there  went  a  Limitour  about, 
To  preche,  and  eke  to  beg,  it  is  no  dout. 
And  so  bifell,  that  on  a  day  this  frere 
Had  preched  in  a  chirche  in  his  manere, 
And  specially  abovin  every  thing, 
Excitid  the  pepill  in  his  preching 
To  trentalls,  and  to  geve  for  Goddis  sake, 
Wherewith  men  mighten  holie  housis  make. 
There  as  divine  service  is  honourid. 
Not  there  as  it  is  wastid  and  devourid ; 
Ne  there  it  nedith  not  for  to  be  geve, 
As  to  possessioners  that  may  els  leve, 
Thonkid  be  God,  in  wele  and  haboundaunce. 
Trentalls,  quoth  he,  deliverith  fro  penaunce 
There  frendis  soulis  as  well  olde  as  yonge, 
If  so  that  they  ben  hastily  ysonge, 
Not  for  to  holde  a  preest  jolie  and  gay, 
(He  singith  not  but  o  masse  in  a  day,) 
Delivereth  out,  quoth  he,  anon  the  soulis, 
Full  hard  it  is  with  fleshe-hoke,  or  with  oules 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ivii 

In  the  seventh  century,  Cedman,  an  Anglo-Saxon  monk,  pro- 
duced a  composition,  which  claimed  the  attention  of  his  countr}'- 
men,  as  exhihiting  the  first  application  of  their  language  to 
Christian  poetry,  and  as  the  first  attempt  to  set  forth  any  part  of 
the  Sacred  Scriptures  in  the  speech  of  our  forefathers."  The 
poem  attributed  to  Cedman  bears  all  the  marks  of  the  antiquity 
assigned  to  it ;  it  touches  on  the  leading  events  of  Old  Testament 
history, — as,  the  creation  of  the  world  ;  the  fall  of  angels  and 
of  man ;  the  deluge  ;  the  departure  from  Eg)^t ;  the  entrance 
upon  Canaan ;  and  on  some  subsequent  events.  In  the  follow- 
ing century,  Aldheln,  Bishop  of  Sherborne,  and  Guthlae,  the  cele- 
brated anchorite,  produced  Anglo-Saxon  versions  of  the  Psalter. 
In  the  same  age,  the  venerable  Bede  prefers  his  claim  to   the 

To  ben  yclawid,  or  to  brenne  or  bake, 
Now  speede  you  hastily  for  Crisis  sake. 
And  when  this  frere  had  said  al  his  entent, 
With  Qui  cum  Patre,  forth  away  he  went. 
Whan  yfolk  in  chirche  had  yeve  him  what  hem  lest. 
He  went  his  way,  no  lengir  wovild  he  rest, 
With  scrip  and  tippid  staffe  ytucked  hie  : 
In  every  house  he  gan  to  p  ^re  and  prie. 
And  beggid  mele,  and  chese,  or  ellis  come. 
His  felaw  had  a  stafFe  tippid  with  home, 
A  pair  of  tables  alle  of  ivory, 
A  poyntell  polished  full  fetously, 
And  wrote  alwey  the  namis  as  he  stode 
Of  all  the  folk  that  yave  hem  any  gode 
Askaunois,  as  if  he  wolde  for  hem  prey. 
Yeve  us  a  bushell  whete,  or  malt,  or  rey, 
A  Goddis  kichell,  or  a  trip  of  chese, 
Or  ellis  what  ye  list,  I  may  not  chese, 
A  Goddis  half-peny,  or  a  masse-peny, 
Or  yeve  us  of  your  brawn  if  ye  have  any, 
A  dagon  of  your  blanket,  leve  dame. 
Our  sustir  dere,  lo,  here  I  write  your  name. 
Bacon  or  befe,  or  such  thing  as  ye  find. 
A  sturdie  harlot  went  hem  ay  behind, 
That  was  her  hostis  man,  and  bare  a  sacke, 
And  that  man  yeve  hem  laid  it  on  his  backe. 
And  when  he  was  out  at  the  dore  anon, 
He  playned  away  the  namis  everichone. 
That  he  before  had  writtin  in  his  tablis : 
He  servid  hem  with  nyfles  and  with  fables. 

Sompner's  Tale. 
"  Bede,  Hist.  lib.  iv.  c.  24. 


Iviii  FACTS  AND  OBSERVATIONS 

honour  of  a  literal  translation  of  St.  John's  Gospel."  A  ma- 
nuscript copy  of  the  Latin  Gospels,  a  Saxon  version,  interlined, 
known  by  the  name  of  the  Durham  Book,  is  attributed  on  pro- 
bable evidence  to  about  the  time  of  Alfred.  We  possess  another 
Latin  transcript  of  the  Gospels,  with  a  Saxon  translation,  intro- 
duced after  the  same  manner,  known  by  the  name  of  the  Rush- 
worth  Gloss.  This  manuscript  appears  to  be  a  production  of  the 
tenth  century.*  Among  the  valuable  manuscripts  of  Benet 
College,  Cambridge,  is  a  third  copy  of  the  Gospels  in  the  Saxon 
tongue,  written  a  little  before  the  Conquest.  And  a  fourth 
belonging  to  the  same  period,  and  which  appears  to  have  been 
copied  fi'om  the  former,  may  be  seen  in  the  Bodleian  Library. '^ 

But  an  ecclesiastic,  who  did  more  than  all  his  brethren  towards 
supplying  his  countrymen  with  instruction  from  the  Scriptures  in 
their  own  language,  was  Elfric.  This  laborious  scholar  lived 
during  the  reign  of  Ethelred,  and  subscribes  himself  at  different 
periods  as  monk,  mass-priest,  and  abbot.  In  his  epitome  of  the 
Old  and  New  Testaments,  composed  for  Sigwerd,  a  nobleman,  we 
are  informed,  that  at  the  request  of  various  persons,  he  had  trans- 
lated the  Pentateuch,  the  books  of  Joshua  and  Judges,  those  of 
Esther,  Job,  and  Judith,  also  the  two  books  of  Maccabeus,  and 
part  of  the  first  and  second  books  of  Kings.  In  his  epitome  of 
the  Old  and  New  Testaments,  Cedman  has  not  only  made  his 
selections  from  the  Scriptures,  but  has  frequently  added  things  to 
the  sacred  story  from  other  writings.'*  A  copy  of  this  work, 
printed  with  an  English  translation,  by  WilHam  ITsle,  in  1 623,  is 
in  the  Bodleian,  and  another  has  been  for  some  time  in  my  posses- 
sion. It  begins  thus  :  "  Abbot  Elfricke  greeteth  friendly  Sigwerd. 
True  it  is,  I  tell  thee,  that  very  wise  is  he  who  speaketh  by  his 
doings ;  and  well  proceedeth  he,  both  with  God  and  with  the 
world,  who  furnisheth  himself  with  good  works.  And  very  plain 
it  is  in  Holy  Scripture,  that  holy  men  employed  in  well  doing 

"  Vita  Cuthberti.  Baber's  Historical  Accovmt  of  the  Saxon  and  English  Versions 
of  the  Scriptures,  previous  to  the  opening  of  the  fifteenth  centurj'. 

*  This  is  in  the  Bodleian,  D.  xxiv.  No.  3964.  It  is  so  called  from  John  Rush- 
worth,  Esq.  of  Lincoln's  Inn,  its  former  possessor. 

'^  Baber,  lix.  Ix. 

''  Baber,  3,  Ixii.  Ixiii. 


CONCERNING  THE  LIFE  OF  AVYCLIFFE.  hx 

were  in  this  world  held  in  good  reputation."  Alfred  is  mentioned 
as  having  prefixed  a  translation  of  several  passages  from  the 
Mosaic  writings  to  his  code  of  laws,  and  is  said  to  have  made 
considerable  progress  in  a  Saxon  version  of  the  Psalms  a  little 
before  his  death. 

This,  however,  is  the  extent  of  our  information  on  this  interest- 
ing question,  as  connected  with  the  Anglo-Saxon  period  of  our 
history.  The  Anglo-Norman  clergy  were  much  more  competent 
to  have  supplied  the  people  with  religious  instruction  in  this  form  ; 
but  the  example  of  their  predecessors  in  this  respect  was  slighted, 
or  rather  disapproved.  The  first  attempt,  subsequent  to  the  Con- 
quest, to  translate  any  complete  portion  of  the  Scriptures  into 
English,  appears  to  have  been  made  by  the  author  of  a  rhyming 
paraphrase  on  the  Gospels  and  the  Acts  of  the  Apostles,  intitled 
"  Ormulum."  Of  nearly  the  same  date,  is  a  huge  volume  bearing 
the  name  of  Salus  Animae,  or,  in  English,  "  Sowle  Hele,"  in 
which  the  object  of  the  compiler  or  transcriber  seems  to  have  been 
to  furnish  a  volume  of  legendary  and  scriptural  history  in  verse. 
He  professes  to  set  forth  an  outline  of  the  historical  portions  both 
of  the  Old  and  New  Testaments,  but  has  introduced  fragments  of 
religious  history  with  little  regard  to  any  principle  of  selection. 
The  composition  of  this  work  is  supposed  to  have  preceded  the 
opening  of  the  fourteenth  century.  In  Benet  College,  Cambridge, 
there  is  another  work  of  the  same  description  belonging  to  the 
same  period,  and  containing  accounts  of  the  principal  events 
recorded  in  the  books  of  Genesis  and  Exodus.  There  is  also  in 
the  same  collection  a  copy  of  the  Psalms  in  English  metre,  which 
is  attributed  to  about  the  year  1800  ;  and  two  similar  works,  of 
nearly  the  same  antiquity,  have  been  preserved,  one  in  the  Bod- 
leian Library,  the  other  in  that  of  Sir  Kobert  Cotton." 

But  it  is  not  until  the  middle  of  the  following  century  that  we 
trace  any  attempt  to  produce  a  literal  translation  even  of  detached 
portions  of  the  Scriptures.  It  was  about  the  year  1350,  that 
Richard  Roll,  better  known  to  ecclesiastical  antiquaries  as  the 
hermit  of  Hampole,  engaged  in  a  work  of  this  nature.  His  labours, 
however,  were  restricted   to  a  little   more   than  half  the  book  of 

"   baber,  Ixii, — Ixv. 


Ix  FACTS  AND   OBSERVATIONS 

Psalms  ;  and  to  the  Psalms  which  he  translated,  a  devotional  com- 
mentary was  annexed.  Contemporary  with  this  recluse,  were  some 
devout  men  among  the  clergy,  who  produced  translations  of  such 
passages  from  the  Scriptures  as  were  prominent  in  the  offices 
of  the  church ;  while  others  ventured  to  complete  separate  ver- 
sions of  the  Gospels  or  Epistles.  The  persons  thus  laudably  em- 
ployed were  certainly  few  in  number ;  but  parts  of  St.  Mark  and 
of  St.  Luke,  and  several  of  the  Epistles,  as  thus  rendered,  have 
descended  to  us.  It  should  be  added,  that  these  versions,  which 
are  of  various  merit,  are  generally  guarded  by  a  comment. 

Some  Catholic  writers  have  been  disposed  to  deny  that  there 
was  anything  original  in  the  conception  of  Wycliffe,  with  regard 
to  the  translation  of  the  Scriptures  into  the  vernacular  language ;" 
but  the  preceding  statements  will  suffice  to  show  in  what  form, 
and  to  what  extent,  that  claim  may  be  urged  in  favour  of  our 
Reformer.  Knighton,  a  contemporary  of  Wychffe,  gives  full 
expression  to  the  different  opinions  which  obtained  in  his  own 
time  on  this  subject.  "  Christ,"  says  that  historian,  "  delivered 
his  doctrine  to  the  doctors  of  the  church,  that  they  might  admi- 
nister to  the  laity  and  weaker  persons  according  to  the  state  of  the 
times,  and  the  wants  of  men.  But  this  Master  John  Wycliffe 
translated  it  out  of  Latin  into  English,  and  thus  laid  it  more  open 
to  the  laity,  and  to  women  who  could  read,  than  it  had  fonnerly 
been  to  the  most  learned  of  the  clergy,  even  to  those  of  them  who 
had  the  best  understanding.  And  in  this  way  the  Gospel  pearl  is 
cast  abroad,  and  trodden  under  foot  of  swine ;  and  that  which  was 
before  precious  to  both  clergy  and  laity,  is  rendered,  as  it  were, 
the  common  jest  of  both.  The  jewel  of  the  church  is  turned  into 
the  sport  of  the  people ;  and  what  was  hitherto  the  principal  gift 
of  the  clergy  and  divines,  is  made  for  ever  common  to  the  laity."* 
So  spoke  the  canon  of  Leicester  on  this  matter.  Nevertheless,  if 
we  may  credit  some  modern  Catholics,  there  was  nothing  new — 
nothing  inconsistent  with  sound  Catholic  usage,  in  what  Wychffe 

"  "  The  Holy  Bible  was,  long  before  AVyclille's  days,  by  virtuous  ami  uell-learncd 
men,  translated  into  the  English  tongue,  and  by  good  and  godly  people  with  devotion 
and  soberness  well  and  reverently  read." — Sir  Thomas  More,  Dialog,  iii.  14.  Lingard, 
Hist.  Eng.  iv.  267. 

*  De  Eventibus,  col.  2644. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  ]xi 

had  done  in  tins  respect !  Not  so  thought  the  Englisli  clergy, 
when  assembled  in  council,  in  1408,  with  Archbishop  Arundel  at 
their  head.  Their  enactment  on  this  subject  reads  as  follows : — 
"  The  translation  of  the  text  of  Holy  Scriptures  out  of  one  tongue 
into  another  is  a  dangerous  thing,  as  St.  Jerome  testifies,  because  it 
is  not  easy  to  make  the  verse  in  all  respects  the  same.  Therefore 
we  enact  and  ordain  that  no  one  henceforth  do,  by  his  own  authority, 
translate  any  text  of  the  Holy  Scriptures  into  the  English  tongue, 
or  any  other,  by  way  of  book  or/treatise  ;  nor  let  any  such  book  or 
treatise  now  lately  composed  in  the  time  of  John  WyclifFe  afore- 
said, or  since,  or  hereafter  to  be  composed,  be  read  in  whole  or  in 
part,  in  public  or  in  private,  under  the  pain  of  the.  greater  excom- 
munication."" 

Before  the  Conquest,  and  during  a  considerable  space  after- 
wards, there  was  little  evil  to  be  apprehended  from  any  attempt  to 
translate  the  Scriptures  into  the  spoken  language  of  the  country. 
The  repose  of  ignorance  was  too  profound  to  be  readily  broken, 
and  the  vassalage  both  of  the  body  and  of  the  mind  had  been  too 
long  continued  to  admit  of  being  speedily  disturbed.  But  in  tlie 
age  of  Wycliffe,  the  augmented  population  of  the  country,  the 
progress  of  commerce  and  of  a  representative  government,  and 
the  partial  revival  of  learning,  had  all  contributed  to  improve- 
ment ;  and,  together  with  the  bolder  encroachments  of  the  papacy, 
and  the  spirit  of  complaint  and  resistance  which  those  encroach- 
ments had  produced,  proved  eminently  favourable  to  the  zeal  of 
our  Eeformer,  as  employed  in  applying  the  popular  language  to 
the  pure  records  of  the  Gospel.  His  opponents,  we  have  seen, 
were  by  no  means  insensible  to  the  probable  result  of  his  efforts 
in  this  respect;  and  to  his  own  discernment  that  result  was  obvious 
in  a  much  greater  degree.  Nearly  twenty  years  had  now  passed 
since  his  first  dispute  with  the  Mendicants,  and  during  that 
period  his  writings  disclose  a  growing  conviction  with  regard 
to  the  sufficiency  of  the  Scriptures,  and  with  regard  to 
the  truth  of  tlie  doctrine  which  we  designate  by  the  term — the 
right  of  private  judgment.      The   success,  also,   which   attended 

"  Wilkins'  Concilia,  iii.  317.  Walden,  one  of  the  aiitngonists  of  Wycliffe, 
affirmed,  that  "  the  decrees  of  bishops  in  the  church  are  of  greater  authority  and 
dignity  than  is  the  authority  of  the  Scriptures." — Doc   Trial,  lib.  ii.  c.  21. 


Ixii  FACTS  AND  OBSERVATIONS 

his  controversy  with  the  friars  manifestly  prepared  him  for  his 
present  enterprise  ;  the  effect  of  which,  according  to  his  enemies, 
was  to  make  the  truths  of  the  Gospel  better  known  to  the  laity, 
and  even  to  females,  than  they  had  hitherto  been  to  the  most  dis- 
tinguished among  the  clergy." 

Many  passages  illustrative  of  the  arguments  with  which  the 
Eeformer  opposed  the  clamours  of  his  adversaries  on  this  question, 
will  be  found  in  the  ensuing  pages.  In  one  of  his  earliest  vindi- 
cations he  thus  writes  : — "  Seeing  the  truth  of  the  faith  shines  the 
more  by  how  much  the  more  it  is  known,  and  that  lords  bishops 
condemn  the  faitliful  or  true  opinion  in  the  ears  of  secular  lords, 
out  of  hatred  of  the  person  who  maintains  it ;  that  the  truth  may 
be  known  more  plainly  and  diffusively,  true  men  are  under  a 
necessity  of  declaring  the  opinion  which  they  hold,  not  only  in 
Latin,  but  in  the  vulgar  tongue.  It  has  been  said,  in  a  former 
Looking-glass  for  Secular  Lords,  written  in  the  vulgar  tongue, 
that  they  ought  wholly  to  regulate  themselves  conformably  to  the 
law  of  Christ.  Nor  are  those  heretics  to  be  heard  vfho  fancy  that 
seculars  ought  not  to  know  the  law  of  God^  but  that  it  is  suffi- 
cient for  them  to  know  what  the  priests  and  prelates  tell  them  by 
word  of  mouth  ;  for  the  Scripture  is  the  faith  of  the  church,  and 
the  more  it  is  known  in  an  orthodox  sense  the  better.  Therefore, 
as  secular  men  ought  to  know  the  faith,  so  it  is  to  be  taught  them 
in  whatsoever  language  is  best  known  to  them.  Besides,  since 
the  truth  of  the  faith  is  clearer  and  more  exact  in  the  Scripture 
than  the  priests  know  how  to  express  it;  seeing,  if  one  may  say 
so,  that  there  are  many  prelates  who  are  too  ignorant  of  the 
Scripture,  and  others  conceal  points  of  Scripture,  such,  to  wit,  as 
declare  the  poverty  and  humility  of  the  clergy,  and  that  there  are 
many  such  defects  in  the  verbal  instructions  of  priests,  it  seems 
useful  that  the  faithful  should  themselves  search  out  or  discover 
the  sense  of  the  faith,  by  having  the  Scriptures  in  a  language  which 
they  know  and  understand.  Besides,  according  to  the  faith 
taught  by  the  apostle,  Heb.  xi.,  the  saints  by  faith  overcame 
kingdoms,  and  by  the  motive  of  faith  chiefly  hastened  to  their 
own  country.  Why,  therefore,  ought  not  the  fountain  of  faith 
to  be  made  known  to  the  people  by  those  means  by  which  a  man 

"  Knigliloii,  De  Evcntibus,  col.  2(i'14. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ixiii 

may  know  it  the  most  clearly  ?  He,  therefore,  wlio  hinders  this, 
does  his  endeavour  that  the  people  should  continue  in  a  damn- 
able and  unbelieving  state. 

"  The  laws,  therefore,  which  the  prelates  make,  are  not  to  be 
received  as  matters  of  faith,  nor  are  we  to  believe  their  words  or 
discourses  any  further  or  otherwise  than  they  are  founded  in  the 
Scripture,  since,  according  to  the  constant  doctrine  of  Augustine, 
the  Scripture  is  all  the  truth.  Therefore  this  translation  of  the 
Scripture  would  do  at  least  this  good,  that  it  would  render  priests 
and  prelates  unsuspected  in  regard  to  the  words  of  it,  which  they 
profess  to  explain.  Further,  prelates,  as  the  pope,  or  friars,  and 
other  means,  may  prove  defective,  and  Christ  and  his  apostles, 
accordingly,  converted  the  most  part  of  the  world  by  making 
known  the  Scripture  in  a  language  which  was  most  familiar  to 
the  people.  For  to  this  purpose  did  the  Holy  Spirit  give  them 
the  knowledge  of  all  tongues.  Why,  therefore,  ought  not  the 
modern  disciples  of  Christ  to  collect  fragments  from  the  same 
loaf,  and  after  such  example  open  the  Scriptures  clearly  and 
plainly  to  the  people,  that  they  may  know  them  ?  For  this  is  no 
fiction,  unless  it  be  to  one  who  is  an  unbeliever,  and  desirous  to 
resist  the  Holy  Spirit. 

"  The  faith  of  Christ  is  therefore  to  be  explained  to  the  people 
in  a  twofold  language,  the  knowledge  of  which  is  given  by  the 
Holy  Spirit.  Besides,  since,  according  to  the  faith  which  the 
apostle  teaches,  all  Christians  must  stand  before  the  judgment- 
seat  of  Christ,  and  be  answerable  to  him  for  all  the  goods  with 
which  he  has  intrusted  them,  it  is  necessary  that  tlie  faithful 
should  know  what  these  goods  are,  and  the  uses  of  them ;  for  an 
answer  by  a  prelate  or  attorney  will  not  then  avail,  but  every  one 
must  then  answer  in  his  own  person.  Since,  therefore,  God  has 
given  to  both  clergy  and  laity  the  knowledge  of  the  faith  to  this 
end,  that  they  may  teach  it  the  more  plainly,  and  work  in  faith- 
fulness according  to  it,  it  is  clear  that  God,  in  the  day  of  judg- 
ment, will  require  a  true  account  of  the  uses  to  which  these  goods 
have  been  applied. "" 

Such  were  the  motives  of  the  Reformer  In'  translating  the  Bible 
into  English;    and  the  achievement  is  one  which  of  itself  can 

"  Speculum  Seeularium  Dominionini.    MS.  apuJ  Ele.  Usscr.    Lewis,  c.  v.  8G,  87. 


Ixiv  FACTS  AND  OBSERVATIONS 

never   cease  to    associate    a   special    honour  with    the   name    of 
Wychffe. 

In  the  life  of  Wycliffe,  the  controversy  relating  to  the  transla- 
tion of  the  Scriptures  was  soon  followed  hy  that  relating  to  the 
eucharist.  Until  about  the  nuddlc  of  the  ninth  century,  the 
manner  in  which  the  body  and  the  blood  of  Christ  are  present  in 
that  sacrament  was  the  subject  of  debate,  or  rather  of  a  peaceful 
difference  of  opinion,  among  persons  holding  the  highest  offices 
in  the  church.  But  in  the  twelfth  century,  the  advocates  of  the 
mysterious  dogma,  which  then  began  to  be  known  by  the  name  of 
transubstantiation,  became  numerous  and  powerful.  The  progress 
of  this  doctrine,  however,  was  far  from  being  uninterrupted. 
Among  its  opponents  in  those  times,  the  most  distinguished  place 
must  be  allotted  to  Berengarius,  a  Gallic  prelate,  whose  learning 
and  genius  were  greatly  above  the  character  of  the  age.  His 
doctrine  was  strictly  that  of  the  primitive  church,  and  of  the 
existing  Protestant  communities.  The  zeal  and  ability  with 
which  he  maintained  it,  called  forth  the  enmity  or  admiration  of 
the  clergy  through  all  the  churches  of  the  west.  In  the  cause  of 
his  opinions,  the  disputant  submitted  to  spiritual  censure  from 
the  pontiff,  and  from  a  council  assembled  at  Paris;  and  the 
displeasure  of  the  French  king,  which  his  zeal  had  provoked,  was 
followed  by  the  forfeiture  of  his  episcopal  revenues.  The  burden 
of  such  wrongs  was  probably  lightened,  by  remembering  that  his 
disciples  in  France,  in  Italy,  in  England,  and  especially  in  the 
States  of  Germany,  were  many  and  increasing.  But  such  it 
appears  was  the  extent  of  the  suffering,  which  this  advocate  of 
truth  and  reason  was  prepared  to  endure  in  defence  of  his  tenets. 
Thrice  was  he  compelled  to  appear  at  Rome  ;  and  as  often  was 
his  doctrine  formally  renounced,  only  to  be  again  avowed  as  the 
prospect  of  impunity  returned.  Towards  the  close  of  life,  he 
retired  from  the  agitated  scenes  wliicli,  for  more  than  thirty  years, 
had  been  familiar  to  him  ;  and  the  remembrance  of  the  indecision 
which  had  been  allowed  to  sully  his  character,  is  said  to  have 
embittered  his  seclusion.  But  he  died  with  a  reputation  of 
sanctity,  and  his  doctrine  never  ceased  to  find  disciples." 

"  Mosheim.  Hist.  Eccles.  ii.  555— -569. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ixv 

The  Vaudois  and  the  Albigenses  never  rehnquished  this  doc- 
trine, and  were  animated  in  their  opposition  to  the  doctrine  of 
transubstantiation  by  the  labours  of  Berengarius  and  his  par- 
tisans. That  tlie  sectaries  had  adopted  the  heresy  of  that  prelate, 
was  often  urged  against  them  by  their  persecutors  ;  and  it  is 
manifest,  from  certain  fr^agments  of  their  reasoning  on  this  subject 
which  their  enemies  have  preserved,  that  supposing  the  assertion 
correct,  the'  disciples  must  be  acknowledged  as  by  no  means 
unworthy  of  their  master.  From  one  of  their  adversaries,  we 
learn  that  they  were  accustomed  to  appeal  to  the  Apostles'  creed, 
and  to  the  Nicene  and  Athanasian  creeds,  as  containing  every 
essential  article  of  Christian  doctrine,  expressing  their  surprise, 
that  in  those  summaries  of  religious  truth  no  reference  should 
have  been  made  to  the  matter  of  transubstantiation.  They  are 
described  also  as  exposing  the  intrinsic  and  surpassing  difficulties 
of  that  doctrine  with  a  severity  of  criticism  which  must  greatly 
have  bewildered  their  antagonists, — urging,  with  fluency,  almost 
every  question  tending  to  involve  the  subject  in  contradiction  and 
absurdity." 

But  we  are  principally  concerned  to  know  the  fate  of  this 
doctrine  in  England.  Our  Saxon  ancestors  were  in  general 
sufficiently  obedient  to  the  opinions  and  customs  of  the  papacy, 
and  we  may  believe  that  the  doctrine  of  transubstantiation  was 
not  unknown,  nor  wholly  unapproved,  by  their  spiritual  guides. 
We  have,  however,  the  most  decisive  proof,  that  the  dogma  so 
named,  was  not  a  part  of  the  national  creed  in  the  tenth  centui'y. 
Elfiic,  a   contemporary  of  St.   Duustan,   and  an    ecclesiastic   of 

"  "  If  the  bread  should  be  changed  every  day  into  the  body  of  Christ,  it  would  be 
infinitely  increased.  They  inquire  also  whether  the  bread  ceaseth  to  be ;  then  it  is 
annihilated,  and  so  it  is  spoiled.  Also  they  ask,  how  a  body  of  so  great  a  bulk  can 
enter  into  the  mouth  of  a  man  ?  Whether  the  body  of  Christ  be  eaten,  chewed  with 
the  teeth,  and,  consequently,  divided  into  parts  ?  Whether  the  bread  becomes  the 
body  of  Christ  ?  Because  then  it  will  really  be  the  body  of  Christ ;  that  is  to  say- 
something  else  than  it  is.  Whether  the  bread  becomes  the  body  of  Christ  ?  Because, 
if  so,  then  bread  will  be  the  matter  of  Christ's  body  ;  also  after  transubstantiation  the 
accidents  remain  ;  if  so,  they  must  be  in  another  subject, — as,  for  instance,  in  the 
air.  But  if  it  be  there,  then  some  part  of  the  air  must  be  round,  and  savoury,  and 
white ;  and  as  the  form  is  carried  through  divers  places,  so  the  accidents  change  their 
subject.  Again,  these  accidents  abide  in  the  same  part  of  the  air,  and  so  solidity 
will   be   in  the  air  ;  because  they  are  solid,   and,  consequently,  the  air  will  be  solid. 

/ 


Ixvi  FACTS  AND  OBSERVATIONS 

much  celebrity  in  his  time,  has  adverted  in  one  of  his  epistles  to 
the  elements  of  the  eucharist,  in  a  manner  which  incidentally  but 
most  distinctly  repudiates  the  Catholic  doctrine.  This  letter  was 
addressed  to  Wulfstan,  archbishop  of  York ;  and  as  its  translation 
into  the  vernacular  language  was  in  compliance  with  the  request 
of  that  prelate,  it  must  be  admitted  as  a  document  of  no  mean 
authority.  According  to  this  writer,  the  "  housel  (host)  is 
Christ's  body,  not  bodily,  but  spiritually.  Not  the  body  which 
he  suffered  in,  but  the  body  of  which  he  spake  when  he  blessed 
the  bread  and  wine,  a  night  before  his  sufferings.'"  The  apostle, 
he  observes,  "  has  said  of  the  Hebrews,  that  they  all  did  eat  of 
the  same  ghostly  meat,  and  they  all  did  drink  of  the  same  ghostly 
drink.  And  this  he  said,  not  bodily,  but  ghostly,  Christ  being 
not  yet  born,  nor  his  blood  shed,  when  that  the  people  of  Israel 
ate  that  meat,  and  drank  of  that  stone.  And  the  stone  was  not 
bodily,  though  he  so  said.  It  was  the  same  mystei*y  in  the  old 
law,  and  they  did  ghostly  signify  that  ghostly  housel  of  our 
Saviour's  body  which  we  consecrate  now." 

In  his  homily,  "  appointed  in  the  reign  of  the  Saxons  to  be 
spoken  unto  the  people  at  Easter,"  the  doctrine  of  Elfric,  and  of 
the  Anglo-Saxon  clergy  generally,  on  this  subject,  is  still  more 
explicitly  presented.  The  good  abbot  there  repeats  Ills  allusion  to 
the  manna,  and  to  the  rock  of  the  wilderness  ;  and  speaks  of  the 
bread  in  the  Christian  sacrament  as  being  no  more  the  body 
of  Christ,  than  the  waters  of  baptism  may  be  said  to  be  the 
Holy  Spirit.  In  describing  the  difference  between  the  body  in 
which  Christ   suffered,   and  the  body  which  is  hallowed  in  the 

Hence  it  appears  that  these  accidents  are  not  in  the  air,  neither  are  they  in  the  body 
of  Christ ;  neither  can  any  other  body  be  assigned  in  its  place,  in  wliich  they  shall 
appear  to  be  ;  and,  therefore,  the  accidents  do  not  merely  seem  to  remain.  Again, 
when  the  form  or  figure  in  which  the  body  of  Christ  lieth,  is  divided  into  parts,  the 
body  of  Christ  continues  no  longer  in  that  figure  which  it  had  before  ;  how,  there- 
fore, can  the  body  of  Christ  be  in  every  part  of  that  host  ?  Again,  if  the  body  of 
Christ  be  liid  in  that  little  form,  where  is  the  head,  and  where  is  the  foot  ?  As  a 
consequence,  his  members  must  be  undistinguishable  again.  Christ  gave  his  body 
to  his  disciples  before  his  passion.  Now  he  gave  it  them  either  mortal  or  immortal ; 
yet  if  he  gave  it  immortal,  it  is  certain  that  then  it  was  mortal ;  and,  consequently, 
while  it  is  really  mortal  it  was  yet  immortal,  which  is  impossible." — Alanus  Magnus, 
contra  Albigenses,  cited  in  the  Latin  by  Dr.  Allin,  in  his  Remarks  on  the  Churches 
of  the  Albigenses,  c.  xvi.  146. 


CONCERNING  THE  LIFE  OF  VVYCLIFFE.  Ixvii 

bread,  he  states,  that  the  one  was  born  of  Mary,  and  that  the 
other  is  formed  from  a  gathering  together  of  many  corns,  and 
that  "  nothing,  therefore,  is  to  be  understood  therein  bodily,  but 
all  is  to  be  understood  ghostly."  The  bread,  which  is  further 
described  as  having  a  bodily  shape,  is  again  contrasted  with  the 
body  of  Christ,  wliich  is  said  to  be  present  only  in  the  sense  of  a 
"  ghostly  might."  The  body,  moreover,  in  which  Christ  rose 
from  the  dead  never  dieth,  but  the  consecrated  bread,  that  is 
temporal,  not  eternal.  The  latter  is  divided  into  parts,  and  some 
receive  a  larger  portion  and  some  a  less ;  but  the  body  of  Christ, 
"  after  a  ghostly  mystery,"  is  undivided,  and  equally  in  all.  This 
series  of  distinctions  the  writer  concludes  by  observing,  that  the 
signs  appealing  to  the  senses  in  the  eucharist  are  a  pledge  and 
figure  of  truth,  while  the  body  of  Christ  is  truth  itself.  The 
authenticity  of  the  document  which  thus  speaks  is  attested  by  the 
signatures  of  the  Archbishops  of  Canterbury  and  York,  and  by 
those  of  the  prelates  suffragan  to  them." 

But  though  it  is  thus  plain  that  the  doctrine  of  transubstantia- 
tion  was  not  a  recognised  dogma  of  the  Anglo-Saxon  church,  it 
is  not  to  be  doubted  that  there  was  much  in  the  ignorance  and 
superstitions  of  those  times  favourable  to  that  general  admission 
of  this  tenet  which  followed  immediately  after  the  Conquest.  The 
political  influence  of  the  pontiffs  in  this  island  was  for  a  while 
materially  impeded  by  that  event.  But  Lanfranc,  who  filled  the 
see  of  Canterbury  under  the  Conqueror,  was  the  most  distin- 
guished opponent  of  Berengarius  :  and  from  that  time  to  the  age 
of  Wycliffe,  the  doctrine  of  the  eucharist,  as  expounded  by 
Lanfranc,  became  that  of  the  Anglican  church. 

It  is  by  no  means  surprising  that  a  study  of  the  sacred  Scrip- 
tures, conducted  through  so  long  an  interval  and  so  devoutly,  and 
which  had  led  to  the  abandonment  of  so  many  received  opinions, 
should  have  prepared  the  mind  of  the  Eeformer  to  question,  and 
ultimately  to  reject,    this  most   unreasonable    tenet.     From   the 

"  The  printed  copy  bears  the  following  title: — "A  Testimonie  of  Antiquitie, 
showing  the  ancient  faythe  in  the  Church  of  England  touching  the  sacrament  of  the 
body  and  blood  of  the  Lord,  here  publicly  preached,  and  also  received  in  the  Saxon 
tyme,  above  six  hundred  years  ago.  Printed  by  John  Day,  beneath  St.  Martyn's. 
Cum  privilegio  Regiae  Maiestatis.      1507." 

/  a 


Ixviii  FACTS  AND  OBSERVATIONS 

frequent  mention  of  his  doctrine  on  this  subject  in  his  sermons,  it 
is  probable  that  it  had  been  often  broached  from  the  pulpit  before 
attention  was  called  to  it  in  his  lectures  at  Oxford.     But  in  the 


spring  of  1381  this  new  heresy  was  promulgated  in  the  university." 
Twelve  conclusions  were  "tlien  jpublished,  in  which  the  Reformer 
challenged  the  attention  of  the  great  men  in  that  ancient  seat  of 
learning  to  his  exposition  of  this  sacrament.  In  these  conclu- 
sions, while  admitting  that  the  words  of  consecration  conferred  a 
peculiar,  and  even  a  mysterious  dignity,  on  the  bread  and  wine, 
WyclifFe  declares  that  those  elements  are  not  to  be  considered  "  as 
Christ,  or  as  any  part  of  him,"  but  simply  "as  an  effectual  sign 
of  him."  To  the  easy  faith  of  the  people,  and  even  of  the 
learned,  in  those  times,  scarcely  anything  in  religion  was  difl&cult 
of  credence,  if  it  had  once  been  sanctioned  by  the  church.  But 
to  some  minds  it  was  a  matter  of  strange  perplexity  that  the 
sensible  qualities  which  had  distinguished  the  bread  and  wine 
of  the  eucharist  before  consecration,  should  continue,  to  all  human 
perception,  precisely  unaltered,  after  that  ceremony  had  been  per- 
formed. To  counteract  this  inconvenient  verdict  of  the  senses, 
the  genius  of  the  Mendicants  struck  out  a  new  path  in  logical 
science.  They  affirmed  that  an  accident,  or  the  property  of  an 
object,  as  the  whiteness  or  roundness  in  the  sacramental  bread, 
may  be  supposed  to  remain  after  the  bread  itself  had  ceased  to 
exist.  This  hardy  subterfuge  was  deeply  offensive  to  the  discern- 
ment of  WychfFe.  From  the  time  when  he  began  to  examine 
this  subject  with  his  characteristic  independence  of  thought,  his 
writings  abound  with  allusions  to  it,  and  with  special  denuncia- 
tions against  the  fraudulent  temper  betrayed  in  the  above  method 
of  defending  it. 

In  the  conclusions  published  at  Oxford,  the  Reformer  declares 
that  the  bread  and  wine  remain  in  the  sacrament  after  the  conse- 
cration, and  describes  the  above  argument  in  favour  of  transub- 
stantiation  as  heretical. 

It  was  in  the  nature  of  this  doctrine  that  it  should  tend  greatly 
to  exalt  the  notions  of  the  laity  concerning  the  power  of  the 
priesthood.     Men  who  could  do  such  wonders  as  the  priest  was 

"   Wood's  Hist.  188.      Lewis,  c,  vi. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  IxiX 

supposed  to  perform,  when  he  pronounced  the  words  of  consecration 
— to  what  else  might  they  not  aspire  ?  It  was  a  speculative  notion 
which  could  not  exist  alone.  It  carried  a  mighty  influence  along 
with  it.  On  this  new  ground  the  Reformer  had  to  lay  his  account 
with  new  and  most  determined  hostility.  It  appears,  also,  that 
much  the  greater  portion  of  the  honours  of  the  university  was 
possessed  at  this  time  by  the  religious  orders,  notwithstanding 
the  attempts  which  had  been  made  to  reduce  their  influence. 
The  chancellor,  William  de  Berton,  awed  by  the  power  of  the 
enemies  of  Wyclifie,  or  being  opposed  to  this  boldness  of  opinion, 
became  a  party  to  the  measures  which  were  speedily  adopted  with 
a  view  to  prevent  the  difi'usion  of  the  new  doctrine.  In  a  con- 
vention of  twelve  doctors,  eight  of  whom  were  either  monks  or 
Mendicants,  the  Reformer  was  represented  as  teaching  that 
in  the  sacrament  of  the  altar  the  substance  of  material  bread 
and  wine  remains  without  change  after  the  words  of  consecra- 
tion ;  and  that  in  the  same  venerable  sacrament,  there  is  the 
body  and  blood  of  Christ,  not  essentially,  nor  substantially,  not 
even  bodily,  but  figuratively  or  tropically — so  that  Christ  is  not 
there  truly  or  verily  in  his  own  bodily  presence.  It  will  be  seen 
that  the  doctrine  of  the  Reformer,  as  expounded  by  his  judges, 
stood  directly"  opposed  to  transubstantiation.  It  was  agreed, 
accordingly,  to  describe  these  opinions  as  erroneous,  and  as  opposed 
to  the  decisions  of  the  church ;  and  at  the  same  time,  to  set  forth 
what  should  be  regarded  as  the  true  doctrine  of  the  eucharist, 
which  is  said  to  be — "  That  by  the  sacramental  words  duly  pro- 
nounced by  the  priest,  the  bread  and  wine  upon  the  altar  are  tran- 
substantiated, or  substantially  converted  into  the  true  body  and 
blood  of  Christ,  so  that  after  consecration,  there  is  not  in  that 
venerable  sacrament  the  material  bread  and  wine  which  before 
existed,  considered  in  their  own  substances  and  natures,  but  only 
the  speciep  of  the  same,  under  wliich  are  contained  the  true  body 
of  Christ'and  his  blood,  not  figuratively  or  tropically,  but  essen- 
tially, substantially,  and  corporally — so  that  Christ  is  verily  there 
in  his  own  proper  and  bodily  presence.""     Wycliffe  had  challenged 

"  Life  and  Opinions  of  Wycliffe,  ii.  App.  Nos.  2,  3.  Leland,  De  Script.  Brit. 
379.  Sir  Roger  Twisden  describes  the  above  judgment  concerning  this  doctrine,  as 
"the  first  plenary  determination  of  the  Church  of  England"  respecting  it,  and  con- 


Ixx  FACTS  AND  OBSERVATIONS 

discussion ;  he  was  met  by  the  intervention  of  authority.  By  this 
assembly  of  doctors,  it  was  resolved,  that  the  sentence  of  the 
greater  excommunication,  suspension  from  all  scholastic  exercises, 
and  imprisonment,  should  be  the  penalty  incurred  by  any  member 
of  the  university,  who  should  inculcate,  either  in  the  schools  or 
elsewhere,  the  opinions  now  published  by  WyclifFe.  Even  to 
listen  to  such  opinions,  was  to  become  liable  to  this  punishment. 

The  meeting  which  adopted  these  resolutions  appears  to  have 
been  privately  convened ;  and  we  are  told,  that  the  Reformer  was 
in  the  room  of  the  Augustinians,  lecturing  among  his  pupils  on  this 
very  doctrine,  when  a  messenger  entered  the  apartment,  who,  in  the 
name  of  the  chancellor,  and  of  the  divines,  his  coadjutors,  read  the 
above  sentence  concerning  the  sacrament  of  the  altar,  and  all  persons 
who  should  favour  the  erroneous  opinions  recently  made  public  on 
that  subject.  Wycliffe  paused,  as  if  taken  by  surprise,  and  in  hesi- 
tancy with  regard  to  the  best  method  of  meeting  the  hostility 
which  had  so  suddenly  assumed  this  formidable  shape.  But  a 
moment  was  sufficient  to  recover  his  self-possession.  He  then 
rose,  and  complaining  that  authority  and  coercion  should  have  been 
thus  substituted  in  the  place  of  reason,  he  challenged  any  number 
of  his  opponents  to  furnish  a  fair  refutation  of  the  opinions  wliich 
they  had  thus  condemned.  Wycliffe  had  often  declared  it  to  be 
the  duty  of  the  magistrate  to  protect  the  life,  the  property,  and  in 
all  such  cases  as  the  present,  the  personal  freedom  of  the  sub- 
ject. On  this  maxim  he  now  resolved  to  act.  The  alternative 
placed  before  him  was  silence  or  imprisonment,  and  the  chancel- 
lor was  therefore  informed,  that  since  it  had  been  detennined  to 
punish  the  persons  who  should  avow  the  condemned  opinions 
with  civil  penalties,  it  was  his  own  determination  to  appeal  from 
the  decision  of  his  present  judges  to  the  protection  of  the  civil 
power.  They  were  looking  to  that  power  to  suppress  freedom  of 
thought, — he  would  look  to  it  in  support  of  such  fi-eedom." 

Some  time,  however,  was  to  elapse  before  the  meeting  of  the 
next  parliament,  and  we  may  suppose  that  during  that  interval  the 

eludes  on  this  ground,  that  "  the  opinion  of  transubstantiation,  that  brought  so  many 
to  the  stake,  had  not  move  than  an  hundred  and  forty  years'  prescription  before 
Martin  Luther." — Historical  Vindication,  pp.  193,  194. 

"  Sudbury  Register,  in  Wilkin?^.  Coneil.  Brit.  iii.  1/0,  171. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.        •  Ixxi 

lectures  of  the  Reformer  were  occupied  with  topics  less  dangerous 
to  his  personal  freedom.  The  jurisdiction  of  the  chancellor, 
moreover,  was  restricted  to  the  university.  It  did  not  affect  Wychffe 
as  rector  of  Lutterworth ;  and  to  the  silence  thus  imposed  on  him 
at  Oxford,  we  should  probahly  attribute  his  great  labours  as  an 
author  so  observable  during  the  subsequent  period  of  his  history. 

The  summer  of  this  year  is  memorable  for  the  insurrection  of 
the  commons  under  Wat  Tyler.  Sudbery,  archbishop  of  Canter- 
bury, was  murdered  by  the  insurgents,  and  in  the  following 
October,  Courtney,  bishop  of  London,  was  raised  to  the  primacy. 
It  will  be  remembered,  that  this  prelate  had  already  distinguished 
himself  as  a  haughty  opponent  of  the  doctrines  of  Wycliffe. 
Early  in  May  in  the  following  year,  a  new  parliament  was  con- 
vened at  Westminster.  At  the  same  time,  Courtney  adopted  mea- 
sures to  convene  a  synod  for  the  purpose  of  deliberating  with 
regard  to  the  course  which  should  be  taken  in  respect  to  certain 
strange  and  dangerous  opinions  said  to  be  widely  diffused,  "  as 
well  among  the  nobility  as  among  the  commons  of  this  realm  of 
England."  On  the  seventeenth  of  May,  accordingly,  a  meeting 
was  convened,  consisting  of  eight  prelates,  fourteen  doctors  of  civil 
and  canon  law,  six  bachelors  of  divinity,  fifteen  Mendicants,  and 
four  monks.  The  place  of  meeting  was  the  residence  of  the  Black 
Friars,  in  the  metropolis,  and  the  course  contemplated  by  the 
archbishop  appears  to  have  been,  in  the  first  place,  to  obtain  a 
formal  condemnation  of  the  obnoxious  opinions,  and  then  to  com- 
mence a  zealous  prosecution  of  all  persons  who,  being  suspected 
of  such  opinions,  should  hesitate  to  renounce  them. 

It  happened,  however,  that  the  synod  had  scarcely  approached 
the  matters  to  be  adjusted  by  its  wisdom,  when  the  city  was 
shaken  with  an  earthquake,  and  the  courage  of  some  of  the  parties 
assembled  was  so  much  affected  by  that  event,  that  they  ventured 
to  express  their  doubts,  whether  the  object  before  them  might  not 
be  displeasing  to  Heaven,  and  it  began  to  be  probable,  that  the  meet- 
ing would  dissolve  witl^ut^ com  to  any  decision.  But  the  ready 
genius  of  Courtney  gave  a  different  meaning  to  the  incident, 
comparing  the  dispersion  of  noxious  vapours  produced  by  such  con- 
vulsions to  the  purity  which  should  be  secured  to  the  church,  as 
the  result  of  the  present  struggle  to  remove  the  pestilent  from  her 


Ixxii  •  FACTS  AND  OBSERVATIONS 

communion.  The  courage  of  the  wavering  being  thus  restored, 
twenty-four  conclusions  were  read,  as  those  which  had  been 
preached  "  generally,  commonly,  and  pubhcly,  through  the  pro- 
vince of  Canterbury  and  the  reahn  of  England."  After  the 
"  good  deliberation"  of  three  days,  it  was  agreed,  that  ten  of  these 
conclusions  were  heretical,  and  the  remaining  were  declared  to  be 
erroneous. 

The  doctrines  described  as  heretical,  related  to  the  sacrament  of 
the  altar,  as  being  perfected  without  any  change  in  the  substance 
of  the  bread  and  wine — to  priests  and  bishops  as  ceasing  to  be 
such  on  falling  into  deadly  sin — to  auricular  confession  as  unne- 
cessary— to  ecclesiastical  endowments  as  unlawful — and  to  the 
claims  of  the  pope,  when  he  shall  happen  to  be  a  depraved  man, 
as  being  derived  solely  from  the  edict  of  Caesar,  and  not  at  all  from 
the  authority  of  the  Gospel.  The  propositions  described  as  erro- 
neous are  those  which  declare,  that  a  prelate  excommunicating  any 
man  without  knowing  him  to  be  condemned  of  God,  is  himself  a 
heretic,  and  excommunicated — that  to  prohibit  appeals  from  the 
tribunal  of  the  clergy  to  that  of  the  king,  is  to  withhold  from  the 
sovereign  the  allegiance  due  to  him — that  priests  and  deacons  all 
possess  authority  to  preach  the  Gospel,  without  waiting  for  the 
licence  of  popes  or  prelates — that  to  abstain  fi'om  preaching  the 
Gospel  from  the  fear  of  clerical  censures,  must  be  to  appear,  in  the 
day  of  doom,  under  the  guilt  of  treason  against  Christ — that  tem- 
poral lords  may  deprive  a  dehnquent  clergy  of  their  possessions — 
that  tithes  are  simply  alms,  to  be  offered  as  the  judgment  or  con- 
science of  the  laity  may  determine,  and  only  as  the  clergyman 
shall  be  devout  and  deserving — and  finally,  that  the  institution  of 
the  religious  orders  is  contrary  to  Holy  Scripture,  and  being 
sinful  in  itself  tends  in  many  ways  to  what  is  sinful. " 

The  substance  of  these  doctrines  was,  no  doubt,  maintained  by 
WyclifFe  and  his  disciples,  but  in  the  above  statement,  they  have 
some  of  them  received  a  partial  colouring  from  the  ignorance  or 


«  Wilkins,  iii.  157.  Lewis,  c.  vi.  The  Gadstow  Chronicle,  cited  by  Mr.  Lewis, 
states  that  the  earthquake  mentioned  in  tlic  preceding  page  took  place  about  one 
o'clock  in  the  forenoon  of  the  Wednesday  previous  to  Whitsuntide,  about  May  30th. 
But  this  was  probably  a  second  convulsion,  for  it  is  certain,  that  the  synod  assembled 
nearly  a  fortnight  earlier. — Fox.  Acts  and  Monuments.      Edition  by  Pratt. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ixxiii 

prejudice  of  the  men  who  pronounced  judgment  upon  them.  The 
form  and  pomp  with  which  that  judgment  was  given,  were  often 
appealed  to  in  vindication  of  the  measures  afterwards  adopted 
to  free  the  land  from  these  religious  tares.  It  is  certain  that 
the  people  of  the  metropolis  were  deeply  infected  with  Lollardism ; 
and  Courtney  well  knew  that  the  same  heresy  had  diffused 
itself  widely  in  the  university,  which  had  been  so  long  the 
residence  of  Wycliffe.  In  a  letter  addressed  to  the  Bishop  of 
London,  having  announced  himself  as  legate  of  the  apostolic  see 
as  well  as  metropolitan  of  all  England,  the  archbishop  laments, 
that  in  contempt  of  certain  canons  which  had  wisely  restricted  the 
office  of  preaching,  whether  publicly  or  privately,  to  such  as  are 
licensed  by  the  holy  see,  or  by  their  prelates,  many  were  every- 
where found  preaching  doctrines  subversive  of  the  whole  church, 
"  infecting  many  well-meaning  Christians,  and  causing  them  to 
wander  grievously  from  the  catholic  communion,  without  which 
there  is  no  salvation."  The  bishop  is  then  reminded  of  the  high 
authority  by  which  the  propositions  refeiTed  to  had  been  con- 
demned as  heretical  and  erroneous  ;  and  he  is,  in  conclusion, 
exhorted,  in  common  with  all  his  brethren  suffragans  of  Canterbury, 
— to  admonish  and  warn  that  no  man  do  henceforth  hold,  preach, 
or  defend,  the  aforesaid  heresies  and  errors,  or  any  of  them.  To 
secure  this  object,  it  is  enjoined,  that  in  future,  neither  himself,  nor 
any  other  prelate,  shall  admit  any  suspected  persons  to  the  liberty 
of  preaching ;  shall  listen  in  any  degree  to  the  abettors  of  such 
pernicious  tenets ;  nor  lean  in  any  way  to  them,  either  publicly  or 
privately;  but  rather  resist  the  publishers  of  such  doctrines,  as 
serpents  diffusing  pestilence  and  poison,  and  that  this  course  be 
pursued  on  pain  of  the  greater  excommunication,  that  being  the 
sentence  pronounced  on  all  and  every  one  who  shall  be  found  in 
these  things  disobedient." 

As  this  letter  was  not  only  sent  to  the  Bishop  of  London,  but  to 
all  the  prelates  suffragans  of  Canterbury,  a  copy  must  be  supposed 
to  have  reached  the  Bishop  of  Lincoln,  Wycliffe's  diocesan.  We 
know  that  by  that  prelate,  official  documents  were  immediately 
addressed  to  the  abbots,  and  priors,  and  the  different  ecclesiastical 

"   Fox,  Acts  and  Monuments,  i.  569.      Knighton,  Coll.  2650,  2651. 


Ixxiv  FACTS  AND  OBSERVATIONS 

officers,  and  to  all  the  rectors,  vicars,  and  parochial  chaplains, 
throughout  the  district  in  which  the  church  of  Lutterworth  was 
situate.  That  church  is  descrihed  as  in  the  deanery  of  Goodlax- 
ton,  in  the  archdeaconry  of  Leicester.  Wycliffe  was  thus  canoni- 
cally  admonished  of  his  obligations  in  regard  to  the  heresy  of  the 
times,  but  was  not  found  in  a  condition  to  profit  by  such  warning. " 

That  the  greater  solemnity  might  be  given  to  this  crusade 
against  heresy,  it  was  arranged,  that  during  the  ensuing  Whit- 
suntide a  religious  procession  should  pass,  with  many  signs  of 
woe  about  it,  through  the  streets  of  London.  On  the  appointed 
day  numbers  of  the  clergy  and  the  religious  contributed  to  the 
edification  of  the  profane  laity  by  moving  barefooted  through  the 
most  crowded  places  toward  St.  Paul's.  There  a  Carmelite  friar 
ascended  the  pulpit,  and  reminded  the  mourning  multitude  of 
their  duty  in  that  foreboding  crisis,  with  regard  to  the  church  and 
her  enemies. 

We  do  not  know  in  what  degree  the  populace  of  London  ^ere 
affected  by  this  spectacle ;  but  in  Oxford  the  course  of  the  perse- 
cutor was  much  impeded.  At  this  time,  one  Peter  Stokes,  a 
Carmelite,  and  a  doctor  of  divinity,  had  distinguished  himself  in 
that  university  by  the  ardour  with  which  he  had  opposed  the  new 
opinions.  His  conduct  in  this  respect  procured  him  the  notice  and 
patronage  of  the  archbishop,  who,  in  a  letter  dated  a  week  sub- 
sequent to  the  meeting  at  the  Black  Friars,  commands  the  zealous 
Mendicant  to  pubUsh  the  decisions  of  that  assembly  in  all  the 
schools  of  the  university.  In  tliis  document,  which  is  nearly  a 
transcript  of  that  sent  to  the  bishops,  the  primate  adverts  to  the 
contempt  of  the  episcopal  office  observable  in  the  conduct  of  the 
new  preachers  ;  to  their  doctrine,  as  being  subversive  of  that  faith 
in  which  alone  there  is  salvation  ;  to  the  great  learning  and 
wisdom  of  the  synod  by  which  these  novelties  had  been  con- 
demned ;  and  having  declared  that  to  refuse  the  needful  aid  for 
saving  men  from  such  destruction,  must  be  to  become  chargeable 
with  their  blood,  he  commands  that  tlie  persons  maintaining  the 
heresies  and  errors  specified,  be  holden  in  the  strictest  abhorrence, 
under  the  penalty  of  the  great  anathema. 

o  Fox,  Acts  and  Monuments,  i.  .569,  570.     Knighton,  Coll.  2650.     Lewis,  c.  vi. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ixxv 

But  it  was  of  little  avail  to  despatch  such  instructions  to  the 
university,  while  its  chancellor  and  a  large  portion  of  its  mem- 
bers were  the  secret,  if  not  the  open,  disciples  of  the  doctrine  thus 
denounced.  That  office,  which  in  the  preceding  year  had  been 
sustained  by  William  de  Berton,  was  now  filled  by  Robert  Rigge, 
a  scholar  who  exposed  himself  to  much  inconvenience  and  suffer- 
ing on  account  of  his  known  attachment  to  some  of  the  Reformer's 
opinions.  In  the  documents  of  this  period  the  name  of  Doctor 
Nicholas  Hereford  is  also  of  frequent  occurrence,  as  that  of  a 
principal  follower  of  Wycliffe.  Before  the  assembling  of  the  late 
synod,  this  divine,  to  use  the  language  of  Courtney,  had  been 
"  vehemently  suspected  of  heresy."  At  this  moment,  however, 
Hereford  is  called  by  the  chancellor  to  preach  before  the  uni- 
versity ;  and  the  service  which  thus  devolved  upon  him  was 
deemed  the  most  honourable  of  its  class  through  the  year.  It  was 
at  this  time  .also  that  a  similar  mark  of  approbation  was  conferred 
on  Ralph  Rippington,  who  was  also  doctor  of  divinity,  and  equally 
an  admirer  of  Wycliffe ;  and  the  discourses  of  both  are  described 
as  containing  a  fervent  eulogy  on  the  character  and  the  general 
doctrine  of  the  Reformer.  But  this  exercise  of  the  chancellor's 
authority  was  instantly  reported  to  the  archbishop,  and  an  expos- 
tulatory  letter  was  suddenly  despatched,  advising  a  more  dutiful 
exercise  of  his  authority.  It  required  him,  indeed,  to  loathe  the 
opinions  and  fellowship  of  such  "  presumptuous  men,"  and,  that 
his  own  freedom  from  heretical  pravity  may  be  above  suspicion, 
to  afford  immediate  aid  to  Peter  Stokes  in  giving  all  publicity  to 
the  letters  wliich  had  been  sent  to  the  university ;  that  so  the 
reign  of  a  sect  against  which  the  king  and  the  lords  had  pro- 
mised to  unite  their  authority  might  at  length  be  brought  to  its 
close."  ■ 

The  allusion  of  the  archbishop  to  the  intentions  of  the  govern- 
ment, was  not  unadvisedly  made.  Richard  II.  was  now  in  the 
sixteenth  year  of  his  age :  the  difiiculties  of  his  exchequer  were 
many  and  distressing,  and  the  repeated  efforts  of  his  ministers  to 
extricate  the  vessel  of  the  state  seemed  only  to  increase  its  perils. 
In  the  train  of  tliese  perplexities  came  an  insurrection  such  as 

"  Fox.  Acts  and  M^on.  i.  507.  508. 


Ixxvi  FACTS  AND  OBSERVATIONS 

had  not  been  hitherto  known  in  our  history,  and  which  appeared 
to  menace  the  overthrow  of  every  privileged  order  in  the  state. 
The  zeal  and  sagacity  of  such  churchmen  as  the  present  arch- 
bishop would  not  be  slow  in  suggesting  to  the  young  king  that 
convulsions  of  this  perilous  nature  were  to  be  expected  if  such 
men  as  Wycliffe  and  his  followers  were  allowed  to  continue  their 
appeal  to  the  unbridled  passions  of  the  populace.  Amidst  the 
manifest  disaffection  of  the  people,  it  became  a  point  of  great 
importance  to  propitiate  the  clergy.  Their  influence  might  be 
used  to  allay  exasperated  feeling,  and  their  wealth  might  enable 
the  government  to  abolish,  or,  at  least,  to  abate,  that  sort  of 
taxation  which  had  recently  goaded  the  commons  into  madness. 
Lancaster,  too,  who,  during  the  late  commotions,  had  been  em- 
ployed in  treating  with  the  Scots  on  the  border,  had  shared  much 
in  the  resentment  of  the  insurgents  ;  and  there  were  other  causes 
which  rendered  him  far  from  acceptable  to  the  existing  ministry. 
The  juncture,  accordingly,  was  favourable  to  a  nearer  alliance 
between  the  mitre  and  the  crown. 

In  these  auspicious  circumstances  the  EngUsh  clergy  united  in 
preferring  to  the  sovereign  and  the  court  a  series  of  complaints 
against  the  doctrine  and  practices  of  the  followers  of  Wycliffe. 
With  a  view  also  to  increase  the  odium  so  freely  cast  upon  the 
disciples  of  the  Reformer,  they  were  now  designated  Lollards — 
a  name  which  had  long  distinguished  certain  sectaries  on  the  con- 
tinent, to  whom,  after  the  manner  of  the  times,  almost  everything 
degrading  had  been  imputed.  The  persons  in  England  now  classed 
with  those  injured  people,  are  described  by  the  prelates,  abbots, 
and  friars,  representing  the  orthodoxy  of  the  times,  as  teaching, 
that  since  the  age  of  Sylvester  there  has  not  been  any  true  pope, 
and  that  the  last  to  whom  that  name  should  be  given  is  the  exist- 
ing pontiff.  Urban  VI. ;  that  the  power  of  granting  indulgences, 
and  of  binding  and  loosing,  as  claimed  by  ecclesiastics,  is  a  delu- 
sion, and  that  those  who  confide  in  it  are  deceived  and  accursed ; 
that  auricular  confession  is  a  superfluous  service  ;  that  the  bishop 
of  Rome  has  no  legislative  authority  in  the  Christian  church  ;  that 
the  invocation  of  saints  is  an  unathorised  custom ;  that  the  wor- 
ship of  images  or  pictures  is  idolatry,  and  the  miracles  attributed 
to  them  so  much  fraud  :  thai    the  clergy  are   bound  to  reside  on 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ixxvii 

their  benefices,  and  not  to  farm  tliem  to  others,  and  that  the  men 
who  fail  in  such  duties  sliould  be  degraded  as  wasters  of  the  goods 
of  the  church ;  and,  finally,  that  the  pomp  of  the  higher  orders  of 
the  priesthood  should  be  in  all  things  done  away,  and  their  doc- 
trine in  regard  to  the  vanity  of  the  world  enforced  by  example. 
It  is  scarcely  necessary  to  remark,  that  doctrines  at  all  of  this 
nature  could  not  have  been  widely  disseminated  without  deeply 
irritating  the  men  to  whose  pretensions  they  were  so  explicitly 
opposed.  As  the  result  of  this  appeal,  the  clergy  obtained  the 
sanction  of  the  king,  and  of  certain  lords,  to  a  sort  of  statute  or 
proclamation,  which  occurs  as  the  first  in  our  history  providing 
for  the  punislunent  of  the  crime  designated  heresy.  For  this 
reason,  and  as  it  farther  discloses  the  activity  and  energy  with 
which  WycHffe's  poor  priests  were  now  prosecuting  their  plans  of 
reform,  we  shall  insert  this  paper  without  abridgment.  "  Foras- 
much as  it  is  openly  known  that  there  are  divers  evil  persons 
within  the  realm,  going  from  county  to  county,  and  from  town  to 
town,  in  certain  habits,  under  dissimulation  of  great  holiness,  and 
without  the  license  of  the  ordinaries  of  the  places,  or  other  sufficient 
authority,  preaching  daily,  not  only  in  churches  and  churchyards, 
but  also  in  markets,  fairs,  and  other  open  places,  where  a  great 
congregation  of  people  is,  divers  seimons  containing  heresies  and 
notorious  errors,  to  the  great  blemishing  of  the  Christian  faith, 
and  destruction  of  the  laws  and  estate  of  holy  church,  to  the  great 
peril  of  the  souls  of  the  people,  and  of  all  the  realm  of  England, 
(as  more  plainly  is  found,  and  sufficiently  proved,  before  the 
reverend  father  in  God,  the  Archbishop  of  Canterbury,  and  the 
bishops  and  other  prelates,  masters  of  divinity,  and  doctors  of 
canon  and  of  civil  law,  and  a  great  part  of  the  clergy  of  the  same 
realm,  especially  assembled  for  tliis  cause,)  which  persons  do  also 
preach  divers  matters  of  slander  to  engender  discord  and  dissen- 
sion between  divers  estates  of  the  said  realm  ;  which  preachers 
being  cited  or  summoned  before  the  ordinaries  of  the  places,  then 
to  answer  to  that  whereof  they  be  impeached,  they  will  not  obey 
to  their  summons  and  commandments,  nor  care  for  their  monitions, 
nor  for  the  censures  of  holy  church,  but  expressly  despise  them ; 
and,  moreover,  by  their  subtle  and  ingenious  words  do  draw  the 
people  to   hear   their  sermons,   and  do   maintain  them  in    their 


Ixxviii  FACTS  AND  OBSERVATIONS 

errors  by  strong  hand  and  by  great  routs.  It  is,  therefore, 
ordained  and  assented  to  in  this  present  parliament,  that  the 
king's  commissions  be  made  and  directed  to  the  sheriffs  and  other 
ministers  of  our  sovereign  lord  the  king,  or  other  sufficient 
persons  learned,  and  according  to  the  certifications  of  the  prelates 
thereof,  to  be  made  in  the  Chancery  from  time  to  time,  to  arrest 
all  such  preachers,  and  also  their  fautors,  maintainers,  and 
abettors,  and  to  hold  them  in  arrest  and  strong  prison  till  they 
shall  justify  themselves  according  to  the  law  and  reason  of 
holy  church.  And  the  king  willeth  and  commandeth  that  the 
chancellor  make  such  commission,  at  all  times,  that  he  by  the 
prelates,  or  any  of  them,  shall  be  certified  and  thereof  required  as 
is  aforesaid."" 

Tliis  document  did  not  obtain  the  sanction  of  parliament ;  but, 
invalid  as  it  was  in  point  of  law,  it  did  something  towards  render- 
ing the  magistracy  through  the  kingdom  the  passive  instruments 
of  that  "  holy  office,"  which  the  scheme  of  the  archbishop  was 
meant  to  set  uj)  in  every  diocese.  That  the  suspected  through 
the  nation  might  be  placed  under  immediate  "  arrest,  and  in 
strong  prison,"  the  force  at  the  command  of  the  sheriffs  was  to  be 
subject  in  every  place  and  at  every  season  to  the  bidding  of  the 
prelates ;  and  no  process  instituted  was  to  terminate  except  as  the 
parties  accused  should  "justify  themselves  according  to  the  law 
and  the  reason  of  holy  church."  And  if  it  be  remembered  that 
our  statute  book  had  not  hitherto  contained  the  remotest  provi- 
sion for  punishing  men,  on  account  of  their  religious  opinions, 
the  matured  form  in  which  this  oppressive  policy  was  introduced, 
must  be  viewed  as  bespeaking  no  mean  confidence  of  strength  on 
the  part  of  the  ruling  clergy. 

On  obtaining  the  powers  set  forth  in  this  instrument,  the 
attention  of  the  primate  was  first  directed  to  Oxford.  The  synod 
which  held  its  first  meeting  on  the  17th  of  May,  was  again 
convened  in  the  chamber  of  the  Preaching  Friars  on  the  12tli 
of  June ;  and  Eobert  Kigge,  the  chancellor  of  the  university, 
and  William  Brightwell,  a  doctor  of  divinity,  appeared  at  the 
place  of  meeting  to  answer  in  respect  to  their  late  conduct  in 

"   Fox,  Acts  and  Mou.  i.  575,  576. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ixxix 

favour  of  Hereford  and  Rippingtou  ;  and  also  as  to  their  opinion 
concerning  the  "  aforesaid  articles."  Rigge  was  a  zealous  advo- 
cate of  the  university,  as  an  establishment  which  should  be 
subject  to  the  authority  of  the  civil  power,  and  not  to  ecclesias- 
tical interference  of  any  kind.  The  religious  orders,  on  the  con- 
trary, were  concerned  that  it  should  be  subject  to  the  authority  of 
the  primate  as  legate  of  the  apostolic  see.  Wycliffe  had  main- 
tained the  doctrine  embraced  by  Rigge.  To  what  further  extent 
the  chancellor  had  embraced  the  opinions,  or  symj)athised  wdth  the 
spirit  of  the  Reformer^  we  do  not  know ;  but  before  the  synod  he 
was  induced  to  declare  his  assent  to  the  judgment  which  had 
been  passed  on  the  twenty- four  heretical  or  erroneous  conclusions 
in  the  former  meeting;  and  Brightwell,  after  some  hesitation, 
followed  his  example.  It  is  hardly  to  be  doubted,  that  in  this 
act  both  were  chargeable  with  some  concealment  of  their  opinions, 
and,  perhaps,  deemed  themselves  justified  in  opposing  something 
of  the  wisdom  of  the  serpent  to  the  power  of  the  wolf  It  is 
certain  that  a  letter  was  now  delivered  by  the  archbishop  to  "  his 
well-beloved  son  in  Christ,  the  chancellor  of  Oxford,"  requiring 
him  to  publish  the  judgment  of  the  synod  concerning  the  pro- 
scribed articles  in  all  the  schools  and  churches  at  the  hours  of 
lecturing  and  preaching ;  and  to  give  the  greater  notoriety  to  this 
proclamation,  it  was  to  be  published  in  Latin  and  in  the  vulgar 
tongue.  In  this  document,  mention  is  expressly  made  of  John 
WycliiFe,  Nicholas  Hereford,  Philip  Rippington,  John  Ashton, 
and  Lawrence  Redman,  as  being  persons  notoriously  suspected  of 
heresy ;  and  referring  to  these  persons,  and  to  all  who  should  in 
any  way  favour  their  persons  or  their  doctrine,  the  primate  says, 
"  We  suspend  the  same  suspected  persons  from  all  scholastic 
exercises,  until  such  time  as  they  shall  have  purified  themselves 
before  us ;  and  we  require  that  you  publicly  denounce  the  same 
to  have  been,  and  to  be,  by  us  suspended ;  and  that  you  diligently 
and  faithfully  search  after  all  their  patrons  and  adherents,  and 
cause  inquiry  to  be  made  respecting  them  through  every  hall  in 
the  said  university :  and_  that,  obtaining  intelhgence  of  their 
names  and  persons,  you  do  compel  all  and  each  of  them  to 
abjure  their  errors  by  ecclesiastical  censures,  auxL4>y-any  canon- 
ical penalties  whatsoever,  under  pain  of  the  greater  anathema,  tlie 


IXXX  FACTS  AND  OBSERVATIONS 

which  we  now  denounce  against  all  and  each  who  shall  not  be 
obedient  to  these  instructions."  The  primate  also  adds  the 
following  cautious  provision :  "  And  the  absolving  of  such  as 
may  incur  the  sentence  of  this  instrument,  we  reserve  wholly  to 
ourselves." 

But  the  chancellor  had  scarcely  left  the  place  of  meeting,  when 
the  suspicions  of  Courtney  appear  to  have  been  awakened  anew. 
In  a  letter  dated  on  the  same  day  with  the  above,  and  from  the 
same  place,  he  informs  the  same  Eobert  Rigge,  that  he  had 
learned  from  credible  information,  and  partly  from  experience,  his 
disposition  to  favour  "  the  aforesaid  damnable  concliisions,"  and 
his  intention  to  molest,  by  his  authority  as  chancellor,  the  persons 
who  should  oppose  them  in  the  schools  of  the  university.  In 
consequence  of  tliis  information,  the  archbishop  thus  writes : 
"  We  admonish  thee,  Master  Robert,  chancellor  as  before  named, 
the  first,  second,  and  third  time,  and  peremptorily,  that  thou  dost 
not  grieve,  hinder,  nor  molest  judicially,  pubUcly  nor  privately, 
nor  cause  to  be  grieved,  hindered,  or  molested,  nor  procure  indi- 
rectly by  thyself  or  others,  to  be  grieved,  the  aforesaid  clerks, 
secular  or  regular,  or  such  as  favour  them  in  the  jooints  deter- 
mined in  their  scholastic  acts,  or  in  any  other  condition  what- 
soever."" 

In  explanation  of  this  proceeding,  it  should  be  remembered 
that  the  ecclesiastics  who  had  joined  with  the  archbishop  in  these 
proceedings  against  the  chancellor  of  Oxford,  were  most  of  them 
members  of  the  university.  On  returning  to  Oxford,  the  men 
who  had  sat  in  judgment  on  the  chancellor  would  become  subject 
to  his  authority,  and  to  protect  these  men  against  the  probable 
resentment  of  "  Master  Robert,"  the  above  monition  was  ad- 
dressed to  him  by  Courtney. 

The  synod,  we  have  seen,  assembled  on  the  17th  of  May,  and 
re-assembled  on  the  12th  of  June,  was  again  convened  on  the 
18th,  the  20th,  and  the  28th  of  the  same  month,  and  on  the 
1st  and  12th  of  the  month  ensuing.  In  all  these  meetings, 
the  prosecution  of  Hereford  and  his  associates  was  continued. 
Wycliffe  resided  at  this  time  upon  his  rectory,  but  was  a  close 

"  Fox,  Acts  and  Mon.  i.  577 — 579. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ixxxi 

observer  of  these  proceedings.  In  one  of  his  sermons,  written  at 
this  juncture,  he  clearly  refers  to  the  measures  in  progress  against 
Hereford,  and  against  "  Master  John  Ashton."  There  is  good 
reason  to  think  that  the  Reformer  was  assisted  by  Dr.  Hereford 
in  his  translation  of  the  Scriptures,  and  that  divine  is  supposed 
to  hare  been  the  author  of  some  pieces  in  English,  designed 
to  forward  the  contemplated  reformation.  Ashton  was  known 
through  nearly  half  the  kingdom  as  an  itinerant  preacher,  and 
from  the  account  given  of  him  by  his  enemies,  we  must  suppose 
that  his  ability  as  a  preacher  was  of  a  highly  popular  and  power- 
ful description.  To  the  doctrines  of  WyclifFe  he  is  said  to  have 
added  some  novelties  of  his  own.  Knighton,  who  describes  his 
apjDcaring  in  coarse  attire,  and  with  a  staff  in  his  hand,  as  an 
affectation  of  simplicity,  bears  testimony  to  the  assiduity  with 
which  he  frequented  churches,  and  mingled  in  family  circles,  to 
secure  the  dissemination  of  liis  tenets.  The  same  writer  has 
preserved  the  outline  of  two  sermons  said  to  have  been  delivered 
by  this  pedestrian  teacher,  the  one  at  Leicester,  the  other  at 
Gloucester.  In  these  discourses  we  find  the  doctrine  of  Wycliffe 
in  regard  to  the  authority  of  the  crown  in  relation  to  the  church — 
the  delusions  and  abuses  connected  with  the  spiritual  powers 
assumed  by  the  clergy — the  corrupting  influence  of  wealth  upon 
the  priesthood — the  unscriptural  origin  of  the  hierarchical  dis- 
tinctions which  had  obtained  among  churchmen — the  errors  and 
absurdities  involved  in  the  doctrine  of  transubstantiation,  together 
with  much  invective  against  crusades,  which  are  especially 
denounced  as  being  one  of  the  chief  fruits  of  the  dispensing 
power  so  mischievously  exercised  by  the  clergy.  That  neither 
the  learning  of  Hereford,  nor  the  zeal  of  Ashton,  might  be  longer 
employed  in  diffusing  opinions  so  little  in  accordance  with  the 
existing  order  of  things,  both  were  summoned  to  appear  before  the 
archbishop,  who  in  addition  to  the  title  of  primate,  is  pleased  to 
describe  himself  as  "  chief  inquisitor."" 

In  one  of  his  parochial  discourses,  Wycliffe  refers  to  this 
process  as  then  pending.  These  proceedings  he  attributes  mainly 
to  the  zeal  of  Courtney,  whom  he  describes  as  "  the  great  bishop 

«  Knighton,  Col.  2655— 26()0.  Fox,  Acts  and  Monuments,  579,  580.  Wilkins, 
Concil.  Brit,  ubi  supra. 

9 


Ixxxii  FACTS  AND  OBSERVATIONS 

of  England,"  and  as  being  deeply  incensed,  "  because  God's  law 
is  written  in  EngUsh  to  lewd"  men."  "He  pursuetli  a  certain 
priest,"  says  the  preacher,  "because  he  writeth  to  men  this 
Enghsh,  and  summoneth  him,  and  travelleth  him,  so  that  it  is 
hard  for  him  to  bear  it.  And  thus  he  pursueth  another  priest,  by 
the  help  of  pharisees,  because  he  preacheth  Christ's  Gospel  freely, 
and  without  fables.  Oh !  men  who  are  on  Christ's  behalf,  help 
ye  now  against  Antichrist,  for  the  perilous  times  are  come  which 
Christ  and  Paul  foretold ! "  *  The  reader  is  left  to  imagine  the 
sympathy  with  which  the  auditory  of  Wycliffe  would  listen  to  this 
impassioned  language.  But  if  we  may  credit  the  accounts  of 
their  persecutors,  the  efforts  made  by  the  men  who  were  thus 
pathetically  adverted  to,  in  hope  of  escaping  from  the  strong 
hand  of  their  oppressors,  were  made  in  vain. 

But  when  the  primate  had  committed  himself  to  this  struggle, 
it  was  important  that  he  should  seem  to  have  done  it  with 
suitable  precaution  and  success :  and  the  report  transmitted  to  us 
is,  that  Hereford  and  Kippington,  after  many  attempts  to  evade 
any  confession  of  their  faith,  at  length  admitted  the  twenty-four 
conclusions  censured  by  the  synod  to  be,  with  certain  explanations, 
partly  heretical,  and  j)artly  false.  They  are  described  also,  as 
stating  that  they  had  not,  in  any  instance,  pubhcly  avowed  the 
tenets  which  in  those  conclusions  were  imputed  to  them.  This 
confession,  however,  such  as  it  was,  proved  so  little  satisfactory, 
that  each  member  of  the  synod  declared  it  to  be,  with  respect  to 
several  articles,  "  heretical,  subtle,  erroneous,  and  perverse." 
But  the  accused  could  not  be  induced  to  present  any  further 
explanation,  and  the  sentence  of  excommunication  was  pro- 
nounced upon  them ;  and  that  it  might  operate  the  more  power- 
fully as  a  warning  to  the  infected,  it  was  pronounced  with  nauch 
publicity  and  form. 

Ashton  conducted  his  defence  with  great  spirit,  but  reftised  to 
answer  the  questions  of  his  judges  on  the  conclusions  set  forth  as 
containing  the  heresies  and  errors  with  which  he  was  charged. 
He  was  repeatedly  enjoined  to  make  his  communications  to  the 
court  in  Latin,  that  no  injurious  impression  might  be  made  upon 

"  Laymen.  *  Homily,  MS,  Bib.  Reg.  British  Museum. 


CONCERNING  THE  L1F8  OF  WYCLIFFE.  Ixxxiii 

the  mind  of  the  laity  who  were  present.  But  the  consciousness 
of  a  bad  cause  betrayed  in  this  injunction,  excited  the  indignation 
of  the  accused,  and  turning  to  the  crowd  which  his  popularity  as 
a  preacher  had  brought  together,  he  addressed  them  in  their  own 
tongue  in  such  terms,  that  great  noise  and  disorder  ensued,  and 
the  archbishop  hastened  to  bring  the  business  of  the  day  to  a 
close.  The  refusal  of  Ashton  to  answer  the  questions  put  to 
him,  was  construed  as  proof  of  his  guilt,  and  he  was  sentenced 
to  undergo  all  the  penalties  which  had  been  attached  to  the 
holding  of  the  censured  articles. 

Knighton,  indeed,  states  that  Ashton  and  Hereford  deUvered 
written  confessions  to  the  synod  on  the  matter  of  the  eucharist, 
setting  forth  the  doctrine  of  transubstantiation  in  the  fullest 
terms.  But  it  is  a  suspicious  circumstance,  that  in  the  Courtney 
register,  where  so  large  a  space  is  assigned  to  the  account  of 
these  proceedings,  no  trace  of  such  documents  is  to  be  found. 
In  addition  to  which,  in  the  paper  which  Knighton  has  published, 
as  supplied  by  Ashton,  he  is  made  to  declare,  that  he  had  not,  on 
any  occasion,  expressed  doubt  concerning  the  received  doctrine 
on  that  subject,  a  statement  which,  according  to  what  the  his- 
torian who  has  adopted  it  has  said  elsewhere,  was  contrary  to 
fact,  and  one  that  must  have  contained  a  falsehood  in  the  greatest 
degree  impolitic,  inasmuch  as  it  admitted  of  being  so  easily 
exposed.  With  regard  to  Hereford,  also,  his  escape  would  not 
have  been  attributed,  as  it  certainly  was,  to  the  powerful  inter- 
ference of  the  Duke  of  Lancaster,  if  his  confessions  had  been 
such  as  to  account  for  his  release  without  any  necessity  for  such 
interference.  In  1387,  Hereford  was  generally  regarded  as  a 
disciple  of  Wycliffe;  and  so  late  as  the  year  1392,  he  solicited 
and  obtained  the  protection  of  the  court  against  the  machinations 
of  his  enemies  as  arising  from  that  cause.  Eippington  ultimately 
complied  with  the  demands  of  the  church ;  and  even  Ashton  so 
far  satisfied  his  judges,  as  to  be  permitted  to  resume  his  scholastic 
exercises ;  but  it  is  supposed  that  the  latter  died  as  he  had  lived." 

It  appears  Jfrom  a  discourse  composed  by  WycliflFe  about  this 
time,  that  he  was  by  no  means  ignorant  of  the  attempts  which 

"  Knighton,  De  Event.  Coll.  2657.  Walsinghani,  passim.  The  several  docii- 
nients  in  Fox,  and  Lewis  c.  vi. 

^2 


Ixxxiv  FACTS  ANt)  OBSERVATIONS 

were  thus  made  to  suppress  the  intended  reformation  of  religion, 
by  securing  the  aid  of  civil  power  for  that  end.  Commenting 
on  the  entombment  of  Christ,  and  on  the  vain  efforts  of  the 
priests  and  the  soldiers  to  prevent  his  resurrection,  the  preacher 
adverts  to  the  measures  above  described  in  the  following  terms: 
"  Thus  do  our  high  priests  and  our  new  religious  fear  them,  lest 
God's  law,  after  all  they  have  done,  should  be  quickened.  There- 
fore make  they  statutes  stable  as  a  rock,  and  they  obtain  grace  of 
knights  to  confirm  them,  and  this  they  well  mark  with  the  witness 
of  lords  ;  and  all  lest  the  truth  of  God's  laws,  hid  in  the  sepulchre, 
should  break  out  to  the  knowing  of  the  common  people.  Oh, 
Christ !  thy  law  is  hidden  thus ;  when  wilt  thou  send  thine  angel 
to  remove  the  stone,  and  to  show  thy  truth  unto  thy  flock  ? 
Well  I  know  that  knights  have  taken  gold  in  this  case,  to  help 
that  thy  law  may  be  thus  hid,  and  thine  ordinances  consumed. 
But  well  I  know,  that  at  the  day  of  doom  it  shall  be  manifest, 
and  even  before,  when  thou  arisest  against  all  thine  enemies ! "" 
The  man  who  addressed  himself  in  these  terms  to  the  people  of 
his  charge  in  Lutterworth,  well  knew  that  each  step  in  the 
progress  of  the  pending  prosecutions  was  preparatory  to  the 
meditated  blow  against  himself.  Should  that  blow  be  struck,  and 
struck  effectually,  it  would  be  well  that  his  countrymen  should 
know  distinctly  the  opinions  for  which  he  suffered.  It  was  at  this 
juncture,  accordingly,  that  Wycliffe  published  a  summary  of  the 
most  important  of  his  tenets,  in  the  form  of  a  petition  (or  com- 
plaint) to  the  king  and  parliament.  This  work  is  among  the 
treatises  printed  in  this  volume.  The  assembly  to  which  it  was 
addressed,  was  assembled  on  the  nineteenth  of  November,  1381, 
and  in  this  document  it  is  supposed  to  be  already  sitting.  It 
appears  also  to  have  been  known,  that  the  subjects  with  which 
the  great  men  of  the  realm,  "  both  seculars  and  men  of  holy 
church,"  were  about  to  be  occupied,  embraced  the  articles  discussed 
in  this  paper. 

This  bold  and  admirable  production  appears  to  have  made 
the  kind  of  Impression  on  the  parliament  which  it  was  designed 
to    produce.     In    a   petition  lo  the  king,  the   members  of  the 

'  Homily,  MS.  Bib.  Reg.  British  Museum. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  IxXXV 

comniQiis^set  forth  the  provisions  of  the  spurious  statute  which 
had  been  recently  obtained  by  the  primate,  and  which,  to  effect 
the  imprisonment  of  the  new  preachers  and  their  abettors,  until 
obedient  to  the  church,  had  made  every  sheriff  in  the  king- 
dom the  mere  instrument  of  his  diocesan,  requiring  him  to  root 
out  by  the  sword,  the  errors  which  neither  the  persuasions  nor 
the  terrors  of  the  hierarchy  had  been  sufficient  to  destroy.  But, 
inasmuch  as  this  pretended  law  "was  never  agreed  to  nor  granted 
by  the  commons,  but  whatsoever  was  moved  therein  was  moved 
without  their  assent,"  the  prayer  of  the  whole  parliament  is,  "  that 
the  said  statute  be  disannulled."  The  petitioners  further  declare 
it  to  be  "in  no  wise  their  meaning,  that  either  themselves,  or  such 
as  shall  succeed  them,  shall  be  farther  bound  to  the  prelates  than 
were  their  ancestors  in  former  times."" 

But  in  those  times,  to  procure  the  enactment  or  repeal  of 
statutes,  was  a  work  of  less  difficulty  than  to  bring  the  proceed- 
ings of  the  government  into  strict  conformity  with  the  decisions 
of  parliament.  Hence  the  custom  so  prevalent  in  the  earlier 
history  of  our  constitution,  of  confirming  anew  even  its  inost 
acknowledged  principles.  It  is  not  too  much  to  say,  that  to  this 
bad  faith,  the  policy  of  the  court  of  Rome,  in  the  use  made  of  its 
dispensing  powers,  greatly  contributed. 

In  his  letters,  Richard  had  been  made  to  threaten  exclusion 
from  the  university,  imprisonment,  and  confiscation,  against  all 
who  should  hold  the  doctrine  of  Wycliffe,  or  should  in  any  way 
favour  its  abettors.  And  though  the  monarch  subsequently 
declared  himself  pleased  with  the  repeal  of  the  statute  on  which 
those  instructions  had  been  founded,  the  violent  measures  which 
that  piece  of  fabrication  had  been  devised  to  sanction,  were  still 
pursued,  and  with  only  too  much  success. 

It  was,  as  we  have  remarked,  on  the  nineteenth  of  November, 
that  the  parliament  and  the  convocation  assembled  at  Oxford. 
The  primate,  in  addressing  the  clergy  as  there  convened,  informed 
them  that  their  first  business  was  to  grant  a  subsidy  to  the  crown, 
and  that  their  next  object  must  be  to  apply  some  remedy  to 
certain   disorders  which  had  too  long  disgraced  the  university, 

"   Fox,  Acts  ar.d  Monuments,  i.  576.     Lingard,  Hist.  Eng.  iv.  259. 


Ixxxvi  FACTS  AND   OBSERVATIONS 

and  the  eflfects  of  which  were  extending  to  the  community  at 
large,  in  the  diffusion  amongst  them  of  many  dangerous  and  fiilse 
opinions.  Wycliffe  was  summoned  to  appear  before  this  assembly. 
There  were  circumstances,  however,  which  seemed  greatly  to 
narrow  the  ground  of  impeachment  taken  up  against  him  at  this 
juncture.  By  this  time  the  Reformer  had  given  full  expression 
to  his  obnoxious  opinions  in  his  different  writings,  and  he  had 
reiterated  most  of  them  in  the  address  which  he  presented  to  the 
parliament  now  sitting. 

But  the  meditated  encroachment  of  the  prelates  had  excited  in 
the  said  parliament,  certain  feelings  of  suspicion  and  resentment, 
which  it  was  deemed  prudent  not  to  augment  by  any  course  of 
proceeding  which  might  become  the  occasion  of  farther  umbrage. 
On  this  account,  it  would  seem,  the  convocation  determined  to 
restrict  their  prosecution  of  WycliflFe  to  a  matter  of  doctrine, 
passing  over  the  more  questionable  matters  of  polity  and  discipline. 
The  article  selected  was  that  of  the  eucharist.  The  doctrine  of 
Wycliflfe  on  that  subject  was  known  to  be  directly  contrary  to  the 
doctrine  of  transubstantiation.  Tlie  Duke  of  Lancaster  is  said  to 
have  advised  the  Reformer  to  submit  in  all  doctrinal  matters  to 
the  judgment  of  his  order.  This  conduct  on  the  part  of  the  duke 
was  highly  praised  by  the  clergy,  but  its  only  effect  on  Wycliffe 
was  to  call  forth  new  evidence  of  his  firmness  and  integrity.  To 
have  denied  his  doctrine  on  the  eucharist,  or  simply  to  have 
abstained  from  teaching  it,  would  have  been  to  continue  sheltered 
from  the  resentment  of  the  clergy,  by  the  favour  of  the  nobleman 
of  whose  power  they  still  stood  in  much  wholesome  apprehension. 
To  proceed  in  opposing  the  received  doctrine  on  that  sacrament, 
notwithstanding  the  counsel  of  the  duke,  was  to  front  the  unre- 
strained malice  of  his  enemies.  The  latter  course,  however,  was 
his  choice.  We  also  learn,  and  from  a  writer  who  has  shown  himself 
not  a  little  solicitous  to  fasten  the  reproach  of  equivocation  upon 
the  name  of  Wycliffe,  not  only  that  the  Reformer  proved  to  be  as 
little  influenced  by  the  advice  of  the  duke  as  by  the  command  of 
the  archbishop,  but  that  in  his  public  defence  on  this  sacrament, 
"  like  an  obstinate  heretic,  he  refuted  all  the  doctors  of  the  second 
millenary."" 

»  Hist.  283.     Wilkins,  Con.  Brit.  iii.  171. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ixxxvii 

Fully  to  understand  the  zeal  with  which  the  Keformer  assailed 
the  doctrine  of  transuhstantiation,  the  reader  must  bestow  his 
best  attention  on  the  exposition  given  of  that  doctrine  in  the 
several  treatises  and  chapters  contained  in  this  volume.  The 
adoration  of  a  piece  of  bread  in  the  place  of  the  Deity,  Wycliffe 
denounced  as  idolatry.  The  conduct  of  the  ofl&ciating  priest,  in 
pretending  to  remake  his  Maker,  he  proclaimed  as  the  last  step 
of  presumption  and  blasphemy.  Let  this  pretension  be  admitted, 
and  nothing  remained,  however  much  opposed  to  Scripture,  to 
reason,  or  to  the  senses,  which  the  same  men  might  not,  on  the 
same  ground,  introduce.  The  doctrine  is  described,  accordingly, 
as  the  master  device  of  Satan,  constructed  that  it  might  serve  as 
an  inlet  to  every  abomination.  Hence  the  opposition  of  Wycliffe 
to  this  doctrine,  was,  in  his  view,  a  defence  of  the  human  mind, 
and  of  all  freedom. 

It  was  with  such  views,  not  lightly  taken  up,  but  thoroughly 
formed,  that  Wyclifie  appeared  before  his  judges  at  Oxford.  The 
assembly  beforeTiiiii  consisted  of  the  Archbishop  of  Canterbury, 
the  Bishops  of  Lincoln,  Norwich,  Hereford,  Worcester,  Salisbury, 
and  London,  with  a  numerous  selection  of  doctors,  together  with 
the  chancellor  of  the  university,  and  many  of  the  inferior  clergy. 
Around  him  were  assembled  a  crowd  of  the  laity,  as  auditors 
variously  interested  in  the  object  of  the  meeting.  Before  this 
array  of  power,  Wycliffe  stood  alone  and  unfriended.  The 
investigation  related  to  a  point  of  theological  doctrine,  with  which 
neither  the  parliament  nor  any  secular  personage,  however  power- 
ful, could  interfere,  without  some  appearance  of  impropriety. 
More  than  forty  years  had  now  passed  since  Oxford  had  first 
become  the  home  of  the  Reformer,  and  during  all  those  years  it 
had  been  more  or  less  associated  with  all  his  purposes  and 
labours.  Before  him  it  stood  a  venerable  establishment,  formed 
to  nurse  the  intellect  of  his  country,  so  that  it  might  well  acquit 
itself  in  the  duties  of  philanthropy,  patriotism,  and  religion. 
Hence  he  had  always  been  amongst  the  foremost  to  defend  its 
jurisdiction,  as  independent  of  all  foreign  control,  and  esjDecially 
against  such  control  as  proceeded  from  the  prelates  or  from  Eome. 
His  hair  was  now  grey,  not  perhaps  from  age  so  much  as  from 
those  religious  solicitudes,  and  that  mental  activity,  which  appear 


IxXXViii  FACTS  AND  OBSERVATIONS 

to  have  always  surpassed  the  strength  of  his  physical  nature,  and 
of  late  to  have  especially  exposed  him  to  the  inroads  of  disease. 
In  that  city,  where  he  had  now  to  front  liis  enemies  on  such 
unequal  terms,  and  as  one  wholly  in  their  power,  admiring  con- 
verts had  often  given  loud  utterance  to  their  dehght,  as  his  voice 
was  heard  proclaiming  doctrines  dear  to  the  purer  ages  of  the 
church.  Nor  is  it  to  be  supposed  that  his  numerous  followers 
had  become  suddenly  extinct.  But  at  this  moment  the  ruling 
clergy  had  so  diffused  the  terrors  of  their  strength,  that  the  Ee- 
former,  hke  another  Elijah,  stands  apparently  alone  amidst  the 
generation  of  his  countrymen. 

His  defence,  we  have  seen,  was  such  as  to  extort  from  adversaries 
the  praise  of  aSjinrivalled  acuteness.  His  written  confessions, 
which  the  same  adversaries  have  transmitted  to  us,  contain  the 
most  distinct  statements  of  the  doctrine  which  he  had  pre- 
viously taught  on  the  sacramenrt  to  which  they  relate.  Two 
confessions  were  presented,  one  in  Latin,  and  one  in  English. 
The  Latin  confession  treats  the  question  in  a  style  which  the 
more  learned  of  his  judges  must  have  seen  to  have  been  adapted 
to  their  taste,  simply  for  the  purpose  of  defeating  them  with  their 
own  weapons.  The  English  document  touches  but  distantly  on 
the  distinctions  of  the  schools,  and  is  framed  to  meet  the  popular 
apprehension.  In  the  Latin  confession,  Wycliffe  applies  himself 
to  demonstrate  that  "  this  venerable  sacrament  is  naturalhj  bread 
and  wine,  but  sacramentally  the  body  and  blood  of  Christ."  It 
is  alleged  that  there  are  six  modes  of  subsistence  which  may 
be  attributed  to  the  body  of  our  Saviour:  three  of  these  may 
be  aflBrmed  of  that  body  as  it  is  present  in  the  eucharist,  and 
three  of  the  state  in  which  it  exists  in  heaven.  In  the  eucha- 
rist, the  body  of  Christ  is  virtually,  spiritually,  and  sacrament- 
ally present ;  but  his  substantial,  corporeal  and  dimensional 
presence,  is  said  to  be  restricted  to  his  mode  of-existenoe  in  the 
celestial  state.  The  Eeformer  then  repeats  the  doctrine  main- 
tained on  tliis  subject  by  himself  and  his  followers,  denies  the 
charge  of  their  adoring  the  elements  of  bread  and  wine,  and 
observes  that  he  had  often  exposed  the  fallacies  of  his  opponents, 
who,  in  citing  the  language  of  the  Fathers  on  this  sacrament, 
were   always  disposed  to  confound  the  notion  of  a  sacramental 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  Ixxxix 

with  that  of  an  identical  presence.  The  result  of  this  mistake  is 
said  to  be,  the  insane  fiction  of  an  accident  without  a  subject,  or 
of  a  quality  without  its  substance — a  notion  which  he  denounces 
as  dishonourable  aUke  to  God  and  the  church." 

It  must  be  remembered  by  the  reader,  that  to  affirm  the  exist- 
ence of  bread  in  the  eucharist  after  the  words  of  consecration 
were  pronounced,  was  to  deny  the  doctrine  of  transubstantiation. 
In  these  papers,  this  afiirmation  is  not  only  made,  but  reiterated, 
and  with  a  plainness  which  is  obvious  upon  the  slightest  attention. 
Nor  was  it  deemed  enough  to  set  forth  the  most  explicit  state- 
ments of  his  own  doctrine;  he  has  assailed  that  of  his  opponents, 
and  in  a  manner  fully  as  uncompromising  as  on  any  occasion  in 
his  history.  It  must  be  borne  in  mind,  that  the  properties  of  white- 
ness and  soundness  pertaining  to  the  sacramental  bread,  before 
the  act  of  consecration  was  supposed  to  take  place,  were  acknow- 
ledged as  existing  afterwards ;  but  that  it  was  nevertheless  con- 
tended, that  the  bread  itself  had  ceased  to  exist.  Wycliflfe  knew 
well  that  this  was  the  formal  doctrine  of  the  men  who  were  now 
before  him  as  his  judges.  This  doctrine,  however,  he  describes 
as  erroneous,  heretical,  and  a  mockery  of  human  perception ;  as 
an  imputing  of  blasphemy  to  Christ,  and  to  his  saints  ;  and  of  all 
the  delusions  suffered  to  spread  themselves  through  the  church 
since  the  fatal  hour  of  Satan's  enlargement,  this  is  said  to  be  the 
one  most  repugnant  to  the  religion  of  the  Bible.  We  know  of 
nothing  written  by  Wycliffe  on  this  subject  previously  to  his 
appearance  before  the  convocation  at  Oxford,  or  subsequently, 
which  is  not  in  strict  agreement  with  the  statements  there  made. 
If  the  confessions  adverted  to  be  compared  with  his  Wicket,  or 
with  the  chapters  on  this  subject  in  his  Trialogus,  no  room  will 
be  left  for  doubt  on  this  point.  He  often  speaks  of  the  bread  as 
being  very  God's  body,  and  as  being  exalted  in  some  sense  by 
the  sacred  use  to  which  it  is  assigned;  but  he  never  resorts  to 
such  expressions  in  a  manner  inconsistent  with  his  real  doctrine, 
which  is,  that  the  bread  remains  in  the  sacrament,  that  it  is  not 
transubstantiated,  and  that  it  is  the  body  of  Christ  only  in  a 
sacramental  sense.     But  though  all  this  is  clear  as  evidence  can 

"  Life  and  Opinions  of  Wycliffe,  ii.  112 — 120.     Ap.  ii.,  iii.,  vi. 


XC  FACTS  AND  OBSERVATIONS 

render  it,  Knighton  speaks  of  the  Keformer's  confessions  as  a 
recantation,  and  Anthony  Wood  takes  up  the  reproach,  but  con- 
tradicts the  calumny  in  the  same  page,  by  stating  that  "  this  con- 
fession was  encountered  by  no  less  than  six  several  antagonists, 
immediately  after  its  publication."  " 

From  this  period,  and  on  the  authority  of  letters  obtained  from 
the  king,  Wycliffe  was  made  to  desist  from  his  labours  in  Oxford. 
But  this  was  not  till  the  seeds  of  his  doctrine  had  been  sown  there 
with  such  profusion  as  never  to  be  wholly  eradicated.  That  the 
penalty  inflicted  on  him  was  not  more  weighty  must  be  attributed 
in  part  to  his  popularity,  but  much  more  to  the  favour  which  had 
been  shown  him  by  the  learned  and  the  powerful.  Henceforward 
he  is  found  amidst  his  duties  at  Lutterworth,  and  employing 
himself  in  writing  the  greater  number  of  those  tracts  and  treatises 
which  have  come  down  to  us  from  his  pen. 

It  was  about  this  time  that  WyclifFe  was  summoned  by  Urban 
to  appear  at  Rome,  and  to  answer  before  that  court  on  the  matters 
imputed  to  him.  His  declining  health  afforded  sufficient  gTound 
for  his  refusing  compliance  with  this  citation.  His  letter  on  the 
occasion  is  printed  in  this  volume.  It  contains  some  expressions 
of  courtesy  toward  his  holiness,  but  teems  with  that  portion  of  the 
Reformer's  doctrine  which  must  have  been  most  unwelcome  to  the 
race  of  men  who  claimed  to  be  regarded  as  the  successors  of 
St.  Peter. 

We  are  now  approaching  the  close  of  the  life  of  Wycliffe,  and 
it  is  manifest,  that  as  the  evening  of  his  day  was  felt  to  be  at 
hand,  his  zeal  to  purify  the  religion  of  the  Bible,  as  it  was  pro- 
fessed around  him,  his  superiority  to  the  fear  of  man,  and  his 
devout  anticipation  of  the  end  of  his  course,  all  became  more 
strongly  marked  features  of  his  character.  The  substance  of  his 
language  is,  that  to  oppose  the  errors  which  time,  and  custom, 
and  law  had  established,  and  to  publish  aloud  the  too  long-for- 
gotten truths  contained  in  the  Holy  Scripture,  was  the  imperative 
obligation  of  every  Christian  man.  This  course  he  declares  to 
be  binding  on  every  such  man,  though  the  evils  incurred  by  pur- 
suing it  should  be  scorn,  imprisonment,  and  death.     The  course 

"    Hist,  of  Oxford,  189.     Life  and  Opinions  of  AVycliffe,  ii.  121. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  xci 

of  action  which  would  be  sure  to  bring  such  consequences  along 
with  it,  he  describes  on  many  occasions,  and  it  is  precisely  that 
which  his  own  daily  conduct  exemplified.  The  closing  years  of 
his  life,  accordingly,  were  passed  in  the  full  expectation,  that 
incarceration,  and  probably  death  at  the  stake,  would  ere  long 
be  added  to  that  contumely  and  privation,  which  he  had  already 
so  largely  incurred.  Every  man  who  listened  to  his  instructions, 
and  every  man  who  read  his  publications,  must  have  known  that 
no  wrath  could  be  more  merciless,  than  that  which  would  be 
excited  by  such  an  exposure  of  those  fictions  in  regard  to  the 
soul  and  the  future  world  by  means  of  which  the  priesthood  had 
contrived  to  secure  to  themselves  their  vast  possessions,  and  their 
worldly  dominion.  But  those  fictions  were  nevertheless  assailed, 
and  the  uses  commonly  made  of  tli em '  were' denounced  as  an 
impious  and  selfish  fraud,  most  contrary  to  the  religion  of  Holy 
Scripture,  but  every  way  becoming  the  practice  of  the  children 
of  Antichrist.  While  nations  were  called  upon  to  reject  much 
of  that  spiritual  authority  which  their  religious  guides  had 
assumed,  their  rulers  are  admonished,  that  as  they  hope  to  escape 
at  the  day  of  doom,  it  will  behove  them  to  divest  that  class  of 
men  of  their  vain  autliority  and  needless  wealth,  which  could 
only  serve  to  constitute  them  blind  leaders  of  the  blind,  and  to 
be  the  ministers  of  destruction  rather  than  of  salvation  to  the 
people. 

It  is  not,  of  course,j)retended,  thatjtlLe  views  of  ^Wycliffe  on  these 
subjecls''were,  in  all  instances,  cha.racterised_bx.9.^?^P^'®^^®"^^^®' 
ness  or  impartiality.  Nor  can  we  undertake  to  justify  the  severe 
language'ih  which  he  often  denounces  his  opponents.  But  in 
this  occasional  oiie-sidedness,  and  in  this  strength  of  invective,  we 
see  the  character  of  the  age  fully  as  much  as  that  of  the  man. 
It  may  be,  that  a  mind  more  calm,  and  more  equally  balanced  in 
its  judgments,  would  have  been  ill  suited  to  the  kind  of  service 
which  Wycliffe  had  to  perform.  His  opinions  were,  nearly  all  of 
them,  substantially  true,  and  they  were  holden  with  a  tenacity, 
and  avowed  with  an  intentness,  becoming  truth.  When  all  fair 
deduction  of  this  nature  is  made,  enough  remains  to  place  him 
before  us  as  the  most  extraordinary  man  of  his  times. 

Wycliffe  knew  the  temper  of  his  opponents  sufficiently  to  be 


XCll  FACTS  AND  OBSERVATIONS 

aware,  that  he  owed  the  continuance  of  his  personal  liberty,  and 
even  life,  to  their  weakness,  more  than^to  their  forbearance.  But 
his  anticipations,  that  the  time  would  come  when  their  power  would 
be  equal  to  their  inclination,  were  not  to  be  realised.  The  fact 
admits  of  explanation.  It  was  known  that  the  Duke  of  Lancaster, 
though  he  had  not  deemed  it  expedient  to  interpose  on  his  behalf, 
when  the  point  at  issue  was  a  question  of  theology,  would  probably 
do  so  if  any  severe  measures  were  instituted  in  regard  to  him. 
The  papal  schism,  moreover,  absorbed  the  attention  of  the  pon- 
tiffs :  and  disquietude  in  England  had  for  some  time  rendered  the 
factions  who  swayed  its  affairs  fearful  of  each  other.  Added  to 
all  these  causes,  as  serving  to  delay  the  introduction  of  a  more 
sanguinary  policy,  was  the  declining  health  of  the  Eeformer. 
His  days,  it  was  presumed,  could  not  be  many,  and  the  evil 
which  he  had  done  might  be  expected  to  die  with  him. 

Some  time  before  his  decease,  Wycliffe  had  availed  liimself  of 
the  assistance  of  a  curate  in  discharging  his  parochial  duties. 
Almost  the  only  credible  tradition  preserved  in  the  town  of 
Lutterworth,  as  illustrating  tlie  character  of  Wycliffe,  describes 
him  as  most  exemplary  in  the  performance  of  his  duties  as  a 
parish-priest,  devoting  a  portion  of  the  morning  in  each  day  to 
relieving  the  needy,  administering  the  consolations  of  religion  to 
the  aged,  the  sick,  and  the  dying.  With  that  originality  and 
power  of  intellect  which  anticipated  a  reform  of  Christianity 
more  pure  than  the  genius  of  Protestantism  in  the  sixteenth  cen- 
tury could  attain,  Wycliffe  united  that  obscure  condescension  and 
assiduity  which  became  the  pastor  of  a  village  cure. 

We  scarcely  need  remark,  that  this  consistency  so  observable 
in  the  character  of  our  Eeformer  will  hardly  admit  of  explanation, 
except  as  resulting  from  deep  religious  jn'inciple.  His  sermons, 
fragmentary  as  they  are,  abound  with  expressions  which  show 
that  he  looked  for  the  reward  of  his  labours  from  a  higher  source 
than  the  favour  of  mortals.  "  If  we  hope  to  be  rewarded  in  this 
life,"  he  writes,  "  our  hope  of  heavenly  bliss  perisheth."  In 
another  discourse,  he  remarks,  "  Christ  came  into  the  world  to 
bear  witness  to  the  truth,  and  to  enhghten  the  world.  And  as 
Christ,  God  and  man,  came  hither  with  this  intent,  should  not 
the  truth  keep  liis  disciples  while  standing  thus  for  its  defence. 


CONCERNING  THE  LIFE  OF  WYCLIFFE.  XCIll 

labouring  even  unto  death  ?  Christ  and  the  Baptist,  and  many 
more,  had  not  their  reward  here  for  doing  this,  but  in  heaven  they 
have  bhss  hidden  from  men.""  In  this  manner  the  Reformer  con- 
tinued to  preach  and  labour ;  and  he  is  said  to  have  been  employed 
in  administering  the  bread  of  the  eucharist,  when  assailed  by  his 
last  sickness.  The  paralysis  which  then  seized  him  deprived  him 
at  once  of  utterance  if  not  of  consciousness.  This  happened  on 
the  twenty-ninth  of  December,  _J^_SsA,  and  on  the  thirty-first  day 
of  that  month,  his  devout  spirit  passed  to  the  world  of  rest. 
Many  good  men  have  prayed  that  tliey  might  be  summoned  to 
their  home  while  occupied  in  such  services.  We  know  not  that 
Wycliffe  ever  presented  such  a  petition,  but  we  know  that  he  was 
"  taken  from  the  evil  to  come." 

"  Thus,  prematurely,"  writes  an  eminent  and  liberal  churchman, 
"  was  terminated  the  career  of  this  extraordinary  man.  His  days 
were  not  extended  to  the  lengtli  usually  allotted  to  our  species. 
Ten  more  years  of  vigorous  exertion  might  reasonably  have  been 
expected,  from  the  virtuous  and  temperate  habits  of  an  exemplary 
life.  But  the  earthly  tenement  was  probably  worn  out  by  the 
intense  and  fervid  energy  of  the  spirit  within  ;  and  if  his  mortal 
existence  be  measured  by  the  amount  of  his  labours  and  achieve- 
ments, his  must  appear  to  us  as  full  of  days  as  he  was  of  honours. 
It  now  remains  that  we  endeavour  to  form  a  righteous  estimate  of 
him,  as  he  presents  himself  to  our  conceptions,  through  the  haze 
and  mist  of  ages.  Unfortunately,  he  is  known  to  us  almost 
entirely  by  his  writings.  Over  all  those  minute  and  personal 
peculiarities  which  give  to  any  individual  his  distinct  expression 
and  physiognomy,  time  has  drawn  an  impenetrable  veil.  To  us  he 
appears,  for  the  most  part,  as  a  sort  of  unembodied  agency.  To 
delineate  his  character  in  the  fullest  and  most  interesting  sense  of 
that  word  would  be  to  write  a  romance,  and  not  a  biography. 
During  a  portion  of  his  life,  indeed,  he  is  more  or  less  mixed  up 
with  public  interests  and  transactions ;  but  of  these  matters  our 
notices  are  but  poor  and  scanty  :  and  if  they  were  more  copious, 
they  would  probably  do  little  towards  supplying  us  with  those 
nameless  particulars  to  which  biography  owes  its  most  powerful 
charm.     With  regard  to  the  details  of  his  daily  life — the  habitual 

"  MS.  Homilies.  Bib.  Reg.  British  Museum,  pp.  15-1,  174. 


XCIV  FACTS  AND  OBSERVATIONS 

complexion  of  his  temper — the  turn  of  his  conversation — the 
manner  of  his  deportment  among  his  companions — his  inclina- 
tions or  antipathies — his  friendships  or  his  alienations — we  must 
be  content  to  remain  in  hopeless  ignorance.  The  only  circum- 
stance recorded  concerning  him,  that  falls  within  the  descrip- 
tion of  an  anecdote,  is  the  reply  with  which  he  confounded  the 
meddling  and  insidious  friars,  who  intruded  themselves  upon 
him,  when  they  thought  he  was  about  to  breathe  liis  last.  This 
incident  is,  indeed,  most  abundantly  characteristic  ;  and  it  makes 
us  bitterly  regret  that  it  stands  alone.  A  few  more  such  particu- 
lars would  have  been  quite  invaluable.  As  it  is,  we  must  be 
satisfied  to  think  of  him  as  of  a  voice  crying  in  the  wilderness,  and 
lifting  up  through  a  long  course  of  years,  a  loud,  incessant,  heart- 
stirring  testimony  against  abuses  which  for  ages  had  wearied  the 
long-suffering  of  Heaven. 

"  Respecting  his  gigantic  successor,  Martin  Luther,  we  are  in 
possession  of  all  that  can  enable  us  to  form  the  most  distinct  con- 
ception of  the  man.  We  see  liim  in  connexion  with  the  wise,  and 
the  mighty,  and  '  the  excellent  of  the  earth.'  We  behold  him  in 
his  intercourse  with  sages  and  divines,  with  princes  and  with 
potentates.  We  can  trace  him  through  all  those  bitter  agonies  of 
spirit  through  which  he  struggled  on  and  on,  till  at  last  he 
seized  upon  the  truth  which  made  him  free  for  ever.  But  to  us, 
Wycliffe  appears  almost  as  a  soUtary  being.  He  stands  before  us 
in  a  sort  of  grand  and  mysterious  loneliness.  To  group  him,  if  we 
may  so  speak,  with  other  living  men,  would  require  a  very  strong 
effort  of  imagination.  And  hence  it  is,  that  we  meditate  on  his 
story  with  emotions  of  solemn  admiration,  but  without  any  turbu- 
lent agitation  of  our  sympathies."** 

«  Le  Bas,  Life  of  Wiclif,  294,  295. 


^^ait  ih 


ON    THE    WRITINGS    OF    WYCLIFFE 


STILL  IN  MANUSCRIPT. 


BOOK    I. 

ON  THE  WRITINGS  OF  WYCLIFFE  STILL  IN  MANUSCRIPT. 


SECTION    I. 


In  this  section  the  attention  of  tlie  reader  will  be  directed  in  the  first 
place  to  the  pieces  written  by  WyclrfFe  in  English,  and  which,  for  the 
most  part,  were  addressed  alike  to  the  clergy,  to  the  opulent  among 
the  laity,  and  to  the  people  at  large.  Even  these  pieces,  though  the 
most  popular  of  the  Reformer's  productions,  were  they  printed  entirely 
and  to  the  letter,  would  prove  wearisome  to  most  readers  in  our  day, 
partly  from  the  obsoleteness  of  their  language  and  allusions,  and  partly 
from  the  frequent  repetitions  of  thought  and  illustration  with  which  they 
abound.  Such  iteration  of  great  principles  served  an  important  end  in  the 
history  of  the  Reformer,  but  cannot  contribute  to  the  agreeableness  of  his 
writings  as  read  by  men  in  diflferent  circumstances,  and  in  a  later  age. 
My  impression  is,  that  the  attentive  reader  may  form  as  correct  a  judg- 
ment in  respect  to  the  writings  of  WyclifFe  from  the  present  volume,  as 
would  be  acquired  by  an  immediate  perusal  of  the  whole  of  his  works  ; 
nothing  characteristic  of  those  works,  so  far  as  my  knowledge  extends, 
being  wanting  in  the  descriptions  here  given  of  them,  and  the  selections 
here  made  from  them. 

I.  ExPOSiTio  Decalggi."  Wycliffe  wrote  several  expositions  of  the 
Decalogue.  One  forms  a  part  of  the  collection  of  treatises,  mader  the  title 
of  "The  Poor  Caitiif:"  another,  of  much  greater  extent,  in  Latin,  is  pre- 
served in  the  Bodleian  Library.  Similar  thoughts  and  passages  appear  in 
all  these  pieces.  From  internal  evidence,  I  conclude  the  piece  from 
which  the  following  passages  are  selected  to  be  one  of  the  Reformer's 
earUer  productions,  of  much  the  same  period  probably  with  the  several 
tracts  in  The  Poor  Caitiff. 

"  British  Museum.  MSS.  Titus  D.  xix.  In  the  Bodleian  is  a  tract  with  the  following  title;  — 
Compendium  X.  Mandatorum  editum  a  Majestro  Jo.  Wicliffe,  Doctore  Evangelicce  veritalis.  It  is 
much  used  by  Dr.  James,  in  his  "  Apology  for  John  WicklitTe." 

B 


y  ON  THE  WRITIN(iS  OF  WYCLIFFE  IN   MANUSCRIPT. 

In  the  prologue  to  this  exposition,  "VYycHfFe  laments  that  men  should 
be  found  calling  God  master,  and  professing  to  honour  "  his  Son  from 
heaven,"  and  for  "  forty,  threescore,  fourscore  years,"  be  ignorant  of  his 
"  ten  commandments."  lie  exliorts  his  reader,  accordingly,  after  this 
"vvise,  "  If  thou  wilt  be  God's  servant,  begin  and  think  how  thou  earnest 
first  into  this  world  ;  how  thou  wast  born  of  thy  mother  with  pain  and 
sorrow,  poor,  feeble,  and  unable  to  help  thyself.  Think  how  thou  art 
set  here  in  this  wretched  world,  to  sweat  and  toil  for  thy  sustenance. 
Think  also  that  thou  shalt  go  out  of  this  wretched  world,  poor  and 
naked  as  thou  camest  in  ; — and  that  thou  shalt  have  nothing  with  thee  of 
thy  goods,  save  thy  good  deeds  or  thy  wicked."  He  then  speaks  of  the 
"  high  bliss  of  heaven,"  and  of  "  the  j^ains  of  hell,"  as  supplying  motives 
to  the  obedience  required.  The  signs  of  not  being  in  deadly  sin  are 
said  to  be  "when  a  man  will  gladly  and  willingly  hear  the  word  of  God  ; 
when  he  knoweth  himself  prepared  to  do  good  works  ;  when  he  is  willing 
to  flee  sin  ;  when  a  man  can  be  sorry  for  his  sin." 

The  great  obligation  of  man  is  said  to  be,  that  he  should  honour  and 
love  God  supremely  ;  but  to  this  end  it  is  necessary  that  he  should 
"  hear  the  commandments  of  God  read,  preached,  and  taught,  and  do 
after  them  as  God  hath  bidden.  But  what  man  is  there  now-a-days 
that  dreadeth  to  break  God's  commandments,  or  setteth  any  price  by  the 
sweetest  word  or  the  sharpest  word  in  all  God's  law  ?  Dear  God,  it  is  a 
wonder  of  all  wonders  on  earth,  that  from  the  beginning  of  our  life  even 
to  our  last  end,  we  are  never  weary,  either  night  or  day,  to  labour  about 
worldly  goods,  pleasing  to  our  "VM'etched  body,  which  shall  last  here  but 
a  Kttle  while  ;  but  about  the  learning  of  God's  commandments,  which 
shall  be  food  and  nourishment  for  our  souls  that  shall  ever  last  in  bliss  or 
pain,  about  such  things  may  we  not  labour  truly  to  the  end  even  one 
hour  of  the  day  ?"  This  introduction  concludes  with  an  expression  of 
regret  and  sorrow  that  the  conversation  of  "  bishops,  parsons,  priests,  and 
friars,"  no  less  than  that  of  the  people  generally,  had  respect  everlastingly 
to  trifles  and  vanities,  "  without  a  word  of  God  or  his  commandments." 

In  the  exposition  of  the  first  commandment,  men  are  exhorted  to 
obedience  to  the  Divine  will,  as  procuring  them  "  a  part  in  all  the  good 
prayers,  and  good  deeds  of  aU  saints,  from  the  beginning  of  the  world  to 
the  last  end,  and  to  the  everlasting  bliss  of  heaven."  The  precise  mean- 
ing of  this  passage  is  not  easily  determined,  but  from  the  manner  in 
which  Wycliffe  expresses  himself  on  doctrine  of  this  nature  in  his 
undoubted  works,  and  in  works  belonging  no  le.«s  certainly  to  the  later 
period  of  his  life,  I  am  disposed  to  trace  this  obscurity  of  language  on  a 
point  of  so  much  importance,  to  the  partial  light  which  had  fallen  on  the 
mind  of  the  Reformer  when  committing  it  to  writing.  In  the  same  con- 
nexion  sanction  is  given  to  a  worship  of  images,  and  to  the  invocation  of 


EXPOSITION  OF  THE  DECALOGUE.  3 

saints.  By  these  "  dead  images,"  the  laity,  and  the  more  ignorant  espe- 
cially, are  said  to  learn  "  how  they  should  worship  the  saints  in  heaven, 
after  whom  those  images  are  shapen."  We  know  that  the  term  worship 
was  commonly  used  in  the  age  of  WychfFe  to  denote  nothing  anore  than 
a  decent  reverence  or  homage,  and  had  no  necessary  connexion  with  the 
idea  of  worship  in  a  religious  sense.  But  the  following  passage,  from 
the  same  connexion,  while  it  points  to  these  different  uses  of  the  term 
worship,  leaves  the  word  applicable  in  its  higher  sense  to  the  regard 
which  should  be  paid  to  saints  :  the  man  is  said  to  have  '*  a  false  god" 
who  "worshippeth  or  prayeth  to. an  image  made  of  man,  with  that  wor- 
ship and  prayer  that  is  due  only  to  God,  and  his  saints.''''  This  piece  bears 
internal  marks  of  being  from  the  pen  of  Wycliffe,  its  thoughts,  illus- 
trations, and  language,  being  in  many  instances  strictly  such  as  we 
find  in  his  other  writings  :  but,  for  the  reason  stated,  the  above  passages 
obhge  us  to  attribute  it  to  a  comparatively  early  period  in  his  history. 
This  circumstance,  however,  adds  to  the  interest  of  the  work,  in  place 
of  detracting  from  it,  inasmuch  as  we  possess  ample  means  of  illustrating 
the  opinions  of  the  Reformer  in  his  later  yeai's,  while  the  lights  relating 
to  his  doctrine  at  an  earlier  period  are  few  and  feeble.  In  the  present 
treatise  we  may  trace  many  of  the  seeds  of  his  ultimate  'principles, 
and,  above  all,  the  eminently  devout  spirit  in  which  he  prosecuted  his 
inquiries. 

Thus  the  man  who  would  be  obedient  to  the  command  which  requires 
him  dioly  to  honour  God,  is  reminded  that  "  he  must  steadily  believe, 
that  Almighty  God  in  Trinity,  the  Father,  the  Son,  and  the  Holy 
Ghost,  three  persons  in  one  God,  are  the  noblest  object  that  may  be,  so 
that  all  power,  all  knowledge,  all  wisdom,  all  goodness,  all  charity,  all 
mercy,  is  in  him,  and  cometh  of  him.  Also,  thou  must  fear  God  before 
all  things  in  this  world,  and  break  his  commandments  for  no  worldly 
good.  Also,  thou  must  love  God  before  all  things,  and  labour  earnestly 
to  understand  and  know  his  will  ;  that  thy  wiU  may  be  so  ruled  and  set 
that  it  may  ever  accord  with  God's  will.  Have  a  mind  also  of  the 
goodness  of  God,  how  he  made  thee  in  his  own  likeness,  and  how  Jesus 
Christ,  both  God  and  man,  died  so  painful  a  death  on  the  cross,  to  buy 
man's  soul  out  of  hell  and  to  the  bliss  of  heaven,  with  his  own  heart's 
blood !"  All  trust  in  amulets,  or  the  devices  of  magic,  is  descjabed  as 
so  much  weakness  and  impiety :  and  the  questi9u  is  asked — "  Since  men 
dread  so  much  the  pope's  ciu-sing,  the  bishop's  cursing,  and  other 
priests'  ciu-sing,  why  do  not  men  fear  the  rightful,  the  dreadful,  and  the 
terrible  cursing  that  God  giveth  to  those  who  will  not  keep  his  com- 
mandments ?  " 

In  regard  to  the  second  commandment,  "  all  men  and  women  who 
would  be  called  Christians,  and  who  live  contrary  to  the  living  and 

b2 


4  ON  THE  WRITINGS  OF  W^'CLIFFE  IN  MANUSCRIPT. 

teaching  of  Christ  and  of  his  apostles,  take  God's  name  in  vain;  for  it  is 
in  vain  for  a  man  to  say  that  he  is  a  Christian,  when  he  doeth  not  the 
works  of  Christ."  Men  are  further  chargeable  with  taking  God's  name 
in  vain  when  they  indulge  in  profane  or  unlawful  swearing.  He  then 
cites  certain  canons  which  menace  profane  swearers,  if  ecclesiastics, 
with  "degradation,"  and  if  laymen,  with  "excommunication;"  and  adding 
to  that  authority  the  authority  of  our  Lord  in  his  sermon  on  the  mount, 
he  remarks — "  These  are  Christ's  own  w^ords  in  his  Gospel,  and  there- 
fore for  love  of  him  who  for  you  shed  his  blood,  beware  henceforward 
night  and  day  of  your  oathes  swearing,  and  always  that  you  swear  not 
in  vain,  and  much  more,  that  you  swear  not  falsely,  for  a  great  clerk 
hath  said,  he  that  sweareth  falsely  maketh  God  false,  for  he  maketh  God 
the  author  of  falsehood." 

Four  excuses  urged  by  profane  swearers  are  then  mentioned  and 
refuted.  It  was  pretended  that  even  such  mention  of  the  name  of  God 
tended  to  keep  him  in  the  thoughts  of  men,  and  was  so  far  good.  In  the 
same  manner,  it  is  rephed,  it  must  be  good  that  a  conspirator  should 
make  mention  of  the  name  of  his  sovereign,  though  it  should  be  only  to 
betray  him.  The  force  of  custom  was  pleaded : — "  So  the  thief  might 
say,  I  have  had  so  long  a  custom  of  theft,  that  I  cannot  cease  to  steal 
other  men's  goods."  The  third  excuse  was,  "  that  God  is  merciful,  and 
Avill  hardly  damn  men  for  a  hght  oath."  But  the  parties  making  this 
excuse  are  reminded — "  Since  God  is  so  great  a  Lord,  and  commandeth 
his  liege  men  on  pain  of  hell  Avithout  end,  to  keep  so  easy  a  command- 
ment as  refraining  his  tongue  from  vain  and  false  swearing,  he  is  worthy 
to  be  damned  the  deeper  if  he  breaketh  it.  It  was  little  in  Adam  to  eat 
an  apple  in  paradise  without  the  forbidding  of  God :  nevertheless  for  the 
eating  it  against  the  forbidding  of  God  he  and  all  mankind  w^ere  justly 
condemned,  till  Christ  bought  them  again  with  his  precious  blood  and 
hard  death  upon  the  cross."  The  fourth  excuse  of  the  profane  is — -that 
they  swear  in  order  to  be  beheved.  But  such  swearing  is  described  as 
treachery  towards  God,  and  as  poor  evidence  of  trustworthiness  toward 
man.  Adverting  to  the  prevalence  of  this  vice,  even  among  the  servants 
and  retainers  of  the  clergy,  he  exclaims — "  Surely  it  is  wonder,  apart 
from  the  endless  mercy  of  God,  that  the  earth  openeth  not  and  swal- 
loweth-them  quick  into  heU  for  this  treason  and  others  beside!" 

On  the  precept  concerning  the  Sabbath-day,  it  is  observed  that  this 
day  should  be  kept  by  "  three  manners  of  occupation."  First,  it  should 
be  kept  in  thinking — "  thinking  how  God  is  Almighty.  Why  ?  because 
he  made  all  this  world  of  nought.  He  is  All-knowing.  Why  ?  because 
he  governs  all  things  most  wisely.  He  is  All-good.  Why  ?  because  he 
maketh  all  things  turn  to  the  profit  of  good  men  who  faithfully  love  him. 
He   is   All-just.     Why?    because   he    rewardeth   all  good  deeds,  and 


EXPOSITION  OF  THE  DECALOGUE.  5 

punishes  all  trespasses,  in  dne  time,  and  in  due  measure,  both  secret  and 
open,  and  no  creature  may  withstand  his  punishing,  neither  in  earth,  in 
purgatory,  nor  in  hell.  He  is  All-merciful.  Why?  because  he  is 
readier  to  receive  sinful  men  to  grace,  that  would  truly  leave  their  sins, 
than  they  are  to  ask  mercy." 

On  Sunday  it  should  be  matter  for  our  meditation,  that  creation  was 
completed  on  that  day,  that  Christ  rose  from  the  dead  on  that  day,  that 
knowledge  and  wisdom  came  to  the  earth  by  the  descent  of  the  Holy 
Spirit  on  that  day,  and  that  on  that  day,  "  as  many  clerks  say,  shall  be 
doomsday — for  Sunday  was  the  first  day,  and  Sunday  shall  be  the  last 
day." 

"  And  bethink  thee  heartily  of  the  wonderful  kindness  of  God,  who 
was  so  high  and  worslaipful  in  heaven,  that  he  should  come  down  so  low^ 
and  be  born  of  the  maiden,  and  become  our  brother  to  btiy  us  again  by 
his  hard  passion,  from-  our  thraldom  of  the  devil.  He  was  beaten, 
buffeted,  and  scourged.  He  was  crowned  with  a  crown  of  thorns  for 
despite,  and  when  the  crown,  as  clerks  say,  could  not  sit  fast,  and  close 
down  to  his  head,  for  the  long  and  stiff  thorns,  they  took  staves  and  beat 
them  down,  till  the  thorns  pierced  the  place  of  the  brain.  He  was 
nailed  hand  and  foot,  and  with  nails  sharp  and  rugged,  that  his  pain 
shovild  be  the  more,  and  so  at  last  he  suffered  a  painful  death,  hanging- 
full  shamefully  on  the  hard  tree.  And  aU  this  he  did  and  suffered  of 
his  own  kindness,  without  any  sin  of  his  own,  to  deUver  us  from  sin  and 
pain,  and  to  bring  us  to  everlasting  bliss.  Thou  shouldst  also  think 
constantly,  how,  when  he  had  made  thee  of  nought,  thou  hadst  forsaken 
him,  and  all  his  kindness  through  sin,  and  hadst  taken  thee  to  the  devil 
and  his  service,  world  without  end,  had  not  Christ,  God  and  Man, 
suffered  this  hard  death  to  save  us.  And  thus  shouldst  thou  see  the 
great  kindness,  and  all  other  goodness  that  God  hath  done  for  thee,  and 
learn  thereby  thy  own  great  iinkindness,  and  thou  shalt  thus  see  that 
man  is  the  most  fallen  of  creatures,  and  the  unkindest  of  all  the  crea- 
tures that  ever  God  made.  It  should  be  full  sweet  and  delightful 
to  us  to  think  thus  on  this  great  kindness  and  this  great  love  of  Jesus 
Christ." 

The  second  occupation  proper  to  the  Sabbath,  is  said  to  consist  in 
speaking.  This  should  be  first  in  confession  of  sin,  made  immediately 
to  God — confession  of  having  Uved  a  false,  sensual,  and  unnatural  life, 
neglecting  the  study  and  the  observance  of  his  will,  after  the  manner  of 
the  brute.  This  confession  being  made,  Wycliffe's  counsel  to  the 
penitent  is,  that  he  should  "  cry  heartily  to  God  for  grace  and  power  to 
leave  all  sin,  and  ever  after  to  live  in  virtue.  And  after  this  be  about 
with  thy  speaking  to  bring  thy  neighbours  to  better  living.  And  if 
they  are  at  debate,  bring  them  by  thy  power  to  love  and  charity  and 


6  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

concord.  If  thou  be  a  priest,  be  a  true  lantliorn  to  the  people,  both  in 
speaking,  and  in  doing  truly  all  things  that  belong  to  a  priest.  And 
seek  wisely  the  ground,  and  the  true  office  of  priesthood,  and  be  thou 
not  led  blindly  by  the  lewd  customs  of  the  world  ;  but  read  God's  law, 
and  the  exposition  of  holy  doctors  thereupon — study  it,  learn  it,  and 
keep  it  ;  and  when  thou  knowest  it,  preach  it  to  them  that  are  unknow- 
ing, and  look  evermore  that  thy  deeds  be  so  rightful,  that  no  man  may 
blame  thee  with  reason." 

The  third  manner  of  occupying  the  Sabbath-day,  was  to  be  careful  to 
attend  public  worship  ;  to  endeavour  to  bring  pure  motives  to  the 
service  of  God  ;  and  that  the  mind  may  be  in  its  best  state  for  attending 
to  the  duties  of  that  day,  it  is  urged  that  there  be  little  indulgence  in 
the  pleasures  of  the  table.  After  pubHc  worship,  says  the  Reformer, 
"  visit  such  as  are  sick  or  iu  mischief,  especially  those  whom  God  hath 
made  needy  by  age,  or  by  other  sickuesses-^the  feeble,  the  crooked,  the 
lame  :  these  thou  shalt  reUeve  with  thy  goods  after  thy  power  and  after 
their  need,  for  thus  biddeth  the  Gospel.  But  thou  shalt  not  do  so  to 
strong  and  mighty  beggars  well  arrayed,  whether  they  be  laymen, 
priests,  or  friars.  And  so  men  should  not  be  idle,  biit  busy  on  the 
Sabbath-day  about  the  soul,  as  men  are  on  the  week-day  about  the 
body." 

On  the  precept  concei'ning  the  honour  to  be  rendered  to  parents,  it  is 
remarked,  that  we  have  three  fathers — oiu"  natural  father  ;  the  priest  by 
whose  means  we  become  the  spiritual  children  of  the  chvu-ch  ;  and  our 
Father  in  heaven. 

The  mutual  obligations  of  children  and  parents,  are  judiciously 
explained  and  earnestly  enforced.  "  Thy  second  father,"  says  WychiFe, 
"  is  thy  ghostly  father,  that  hath  special  care  of  thy  soul,  and  thus  thou 
shalt  worship  him — thou  shalt  love  him  before  other  men,  and  obey  his 
teaching,  iu  so  far  as  he  teaches  God's  law,  and  shalt  help,  according  to 
thy  power,  that  he  may  have  a  reasonable  maintenance,  when  he  doth 
well  his  office.  And  if  he  fail  in  his  office,  by  giving  evil  example,  and 
in  ceasing  from  teaching  God's  law,  thou  owest  to  have  great  sorrow  on 
that  account,  and  to  tell  meekly  and  charitably  his  defaiilt  to  him, 
between  thee  and  him  alone." 

It  will  be  seen  from  this  extract,  that  "Wycliffe  had  not  proceeded  so 
far  at  the  time  when  this  treatise  was  written,  as  to  counsel,  and  even 
to  urge  strongly,  as  he  did  afterwards,  the  withholding  of  maintenance 
from  priests  habitually  dehnquent. 

Concerning  our  third  Father,  the  Reformer  writes,  "  He  is  best  of  all," 
and  for  his  sake  his  true  children  are  prepared  to  meet  aU  suffering,  and 
even  death  itself 

On  the  remaining  precepts  the  observations  are  of  a  general   nature, 


ONTHE  LEAVEN  OF  THE  PHAEISEES.  7 

and  present  little  remarkable. "     But  it  is  thus  the  Reformer  expresses 
himself  at  the  close  of  the  work  : — 

"Many  think  if  they  give  a  penny  to  a  pardoner,  they  shall  be 
absolved  of  breaking  all  the  commandments  of  God,  and  therefore  they 
take  no  heed  to  keep  them.  I  say  thee  for  certain,  though  thou  hire 
priests  and  friars  to  pray  for  thee,  and  though  thou  hear  every  day 
many  masses,  and  found  chauntries  and  colleges,  and  go  on  pilgrimage 
all  thy  life,  and  give  all  thy  goods  to  pardoners,  aU  this  shaU  not  bring 
thy  soul  to  heaven.  But  if  thou  keep  the  commandments  of  God  to  thy 
life's  end,  though  thou  have  neither  penny  nor  halfpenny,  thou  shalt 
have  everlasting  pardon,  and  the  bhss  of  heaven  !"  Christ,  it  is  added, 
said,  "  Suffer  for  me  as  I  have  suiFered  for  thee,  for  it  behoveth  the 
membel-s  to  follow  the  head.  Jesus  Christ  is  oiu"  head,  and  we  are  his 
members,  if  we  do  well.  What  apostle,  martyi",  confessor,  or  virgin,  or 
saint,  ever  came  to  God  without  suffering  ?  Then  what  shall  we 
wretches  say,  that  herein  read  the  lives  of  saints,  which  through  many 
torments  went  to  God  joying  and  singing.  We  wretches  that  bear 
falsely  the  name  of  Christian  men,  when  only  touched  by  a  little 
short  breath  of  our  neighbour's  tongue,  we  lose  charity  and  patience, 
and  mindfulness  of  ovu-  death,  of  the  quaking  judgment,  of  the  day  of 
doom,  of  the  everlasting  pains  of  hell,  of  the  everlasting  joys  of 
heaven !" 

11;  In  a  manuscript  volume  in  Corpus  Christi  CoUege,  Cambridge, 
including  a  series  of  the  most  interesting  of  the  tracts  .and  treatises  pub- 
Ushed  by  Wyclifle  in  English,  the  first  in  order  is  a  piece  intitled, 
De  Hypocritarum  Imposturis.  It  consists  of  a  commentary  on  the  text, 
"  Beware  of  the  leaven  of  the  Pharisees,"  and  is  meant  to  identify  the 
mendicant  orders  with  that  sect  of  ancient  religionists,  in  respect  to  their 
want  of  sincerity.  It  begins  with  the  words,  Christ  commandeth  to  his 
disciples,  and  to  all  Christian  men^  to  understand  and  flee  the  sour  doiv  of 
the  Pharisees,  which  is  hypocrisy.^   The  volume  has  been  injured  by  damp, 

"  The  passage  following,  on  the  precept,  Thou  shalt  not  kill,  resembles  the  extracts  on  the  same 
subject,  given  in  a  subsequent  page,  from  the  work  under  the  title  of  the  Seven  Deadly  Sins. 
"  Therefore,  each  man  beware  that  he  do  no  manslaughter,  for  we  are  all  brethren,  and  the  sons  of 
God.  But  how  shall  he  be  hardy  to  stand  before  God,  who  has  slain  the  son  of  God  ?  It  is  a  wonder 
how  any  man  dare  destroy  that  creature  which  .God  made  in  his  own  likeness.  If  a  man  of  craft 
hath  so  great  love  to  his  work,  that  he  may  not  suffer  it  to  be  harmed,  how  much  guess  you  that  God 
loveth  that  creature  he  made  to  his  likeness;"  The  deed  is  further  described  as  a  "despising  and 
scorning  of  the  passion  and  the  painful  death  of  Jesus  Christ,  who  died  to  save  men's  lives  unto  the 
bliss  of  heaven."  The  following  glance  at  the  common  life  of  the  fourteenth  century,  is  perhaps 
worth  transcribing.  "But,  alas  for  sorrow,  if  a  man  sit  among  men  or  women  now-a-days,  and  speak 
of  such  things,  or  warn  them  of  their  oaths,  many  and  fell,  of  their  cursing  and  swearing,  and  of  their 
false  leasings  that  they  make  of  their  neighbours,  and  so  of  other  sins,  anon  they  wUl  begin  to  wax 
heavy,  and  sorry,  and  evil  essayed  if  they  might  for  shame,  and  be  full  weary  of  his  fellowship." 

»  MS.  Corpus  Christi  College,  Cambridge,  pp.  1—22.  Trinity  College,  Dublin.  Class  C.  Tab.  iii- 
No.  12.  pp.  1—17. 


8  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

and  nearly  the  whole  of  the  first  page  is  illegible.  In  a  portion  of  that 
page  remaining,  the  Reformer  speaks  of  the  importance  of  "  bringing  men 
cleanly  to  the  Gospel,  and  the  peace  and  freedom  of  Christ's  order,  that 
being  the  most  perfect,  and  the  most  easy  to  win  heaven  by."  The  treatise 
extends  to  twenty-two  pages,  double  columns,  in  quarto,  and  from  its  re- 
ference to  the  papal  schism,  and  to  the  disputes  concerning  the  eucharist, 
it  manifestly  belongs  to  the  later  period  of  the  Reformer's  life.  "■ 

"  See  noAV,"  he  writes,  "  where  these  friars  break  falsely  all  the  com- 
mandments of  God.  If  they  choose  to  be  ruled .  more  after  the  ordi- 
nance of  sinful  men  and  idiots,  than  after  the  clean  ordinance  of  Christ ; 
and  say  that  sinful  man's  ordinance  is  better,  and  truer  for  man,  and 
more  perfect  than  is  the  clean  ordinance  of  Christ — then  they  worship 
false  gods,  and  are  heretics  and  blasphemers,  and  so  they  break  the  first 
commandment  of  God.  If  they  dread  more,  and  punish  more  for  break- 
ing of  sinful  man's  traditions,  than  for  breaking  the  commandments  of 
God ;  and  study  and  love  more  their  private  rules,  than  the  hests  *  of  God, 
then  they  worship,  love,  and  dread  sinful  man,  and,  it  may  be  damned 
devils,  more  than  God  Almighty — for  as  Austin  saith,  a  man  maketh 
that  thing  his  God  the  which  he  dreadeth  most  and  loveth  most." 

"  If  they  hinder  curates  and  poor  priests  from  teaching  man  God's 
law,  by  hypocrisy  and  help  of  Antichrist's  laws,  for  dread  lest  their  hypo- 
crisy be  perceived,  and  their  winning  and  worldly  pride  laid  down,  they 
are  cursed  manquellers,''  and  the  cause  of  the  damnation  of  all  the  souls 
that  perish  through  their  default  in  not  knowing  and  keeping  God's 
commandments.  If  they  preach  principally  for  worldly  muck  and  vain- 
glory, and  so  preach  to  be  praised  of  men,  and  not  simply  and  plainly 
the  Gospel  of  Christ  for  his  glory,  and  gaining,  of  men's  souls,  they  are 
corruptors  of  God's  word,  as  Paul  saith." 

Of  the  clergy  generally,  he  remarks,  that  a  schism  having  grown  up 
in  the  papacy — 

"  One  part  holdeth  with  one  pope,  and  the  other  \a\h  another  pope, 
and  each  party  saith,  and  teacheth  as  belief,  that  this  pope  is  true,  and 
none  other,  and  that  all  who  beUeve  not  so  are  accursed  heretics,  and  out 
of  belief,  and  are  bringing  all  others  out  of  behef.  And  yet  they  in 
common  judge  both  parties  as  Christian  men;  and  so  they  say  one  thing 
and  do  the  contrary." 


"  On  the  death  of  Gregory  the  Eleventh  in  1378,  commenced  a  memorable  schism  in  the  papacy, 
the  church  having  during  the  next  half  century  two  or  three  heads  at  the  same  time,  each  of  the 
contending  popes  forming  plots,  and  thundering  out  anathemas  against  his  rival.  See  Mosheim,  iii. 
125 — 128.  Tliis  it  will  be  remembered  was  about  six  years  before  the  death  of  Wyclifle,  and  from 
the  reference  to  this  event  in  the  MS.,  as  well  as  from  its  allusions  to  the  disputes  concerning 
the  eucharist,  the  date  of  this  production,  as  written  sometime  during  the  above  interval,  is  deter- 
mined. 

'  Commandments.  '  Man-killers. 


ON  THE  LEAVEN  OF  THE  PHARISEES.  9 

It  is  in  the  following  terms  that  he  exhorts  men  to  Christian  fidelity  : 

"  It  is  cowardice  in  Christ's  disciples  if  they  spare  for  bodily  pain  and 
death  to  tell  openly  the  truth  of  God's  law.  And  therefore  telleth  Christ 
afterwards  to  his  disciples,  that  they  should  dread  God  and  nothing  else 
sovereignly."  Sothely,*  saith  Christ, '  I  say  to  you,  my  friends.  Be  ye  not 
afraid  of  them  that  slay  the  body,  and  after  these  things  have  no  more 
which  they  shall  do.  But  I  shall  show  to  you  whom  you  shall  dread  : 
dread  ye  him  who  after  he  hath  slain,  he  hath  power  to  send  into  hell ; 
and  so  I  say  to  you,  Dread  him.'  Here  Christ  will  that  men  dread  no 
thing  principally,  but  God  and  his  offence.  For,  if  men  dread  bodily 
pains  and  death,  and  therefore  cease  to  tell  openly  the  truth,  they  are 
with  this  unable  to  regain  the  bliss  of  heaven,  and  if  they  say  openly 
and  sadly '^  the  truth  of  God,  nothing  may  harm  them,  so  that  they  keep 
patience  and  charity." 

He  then  remarks,  that  what  our  Lord  spoke  concerning  the  sparrows, 
was  to  "  comfort  his  disciples"  under  suffering  and  persecution  ;  and 
adds,  that  "  nothing  may  come  without  his  knowing  and  his  ordinance, 
and  that  it  is  all  for  the  best."  Christ,  he  writes,  "  maketh  us  willing  to 
die  for  his  law  by  reward  of  the  bliss  of  heaven,  when  he  saith  thus,  that 
such  as  acknowledge  me  before  men,  man's  Son  shall  acknowledge  him 
before  the  angels  of  God."  Towards  the  close  of  the  treatise,  the  Re- 
former indulges  in  much  lamentation  over  the  sale  of  benefices,  said  to 
be  common  everywhere,  but  most  common  at  Eome,  "  where  he  who  can 
bring  most  gold  shall  soonest  be  opened  to  great  benefices."  The  men 
so  introduced  are  described  as  setting  "  an  example  of  pride,  lechery, 
and  other  sins,  hindering  other  true  priests  from  teaching  God's 
law.  And  this  is  one  way  of  greatest  vengeance  which  God  taketh  ou 
sinful  men,  to  suffer  such  hypocrites  to  rule  the  people,  and  draw  them 
to  hell  by  withdrawing  from  them  God's  law."  In  common  speech,  such 
men  were  described  as  "able  curates,  and  great  men  of  holy  church;" 
but  such  language  the  Reformer  denounces  as  "  Antichrist's  blasphemy." 

Having  censured  the  vices,  not  only  of  the  mendicants,  but  of  the 
regular  clergy,  he  extends  his  rebuke  to  "  seciilar  lords."  These  also 
are  said  to  "  fail  foul  in  charity."  In  maintenance  of  their  worldly 
dignity  they  will  labour  much,  and  fight  valiantly;  "but  to  maintain 
God's  law,  and  to  stand  for  the  worship  to  which  they  are  bound  upon 
pain  of  losing  their  lordship,  and  body  and  soul  in  hell  without  end,  who 
is  that  lord  will  truly  speak,  labour,  and  suffer  meekly,  despite  of  per- 
secution, in  time  of  need  ?  Those  lords  ought  to  quake  against  dooms- 
day, and  against  the  time  of  their  death,  that  travail  more  largely  to 
maintain  their  little  worldly  lordship,  and  to  seek  their  own  worship, 
than  they  travail  to  maintain  the  rightful  ordinance  of  Jesus  Christ  in 

•  Supremely.  ''  Truly.  »  Steadily— firmly. 


10  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

his  church,  and  to  noimsh  and  maintain  Christian  souls  in  good  govern- 
ance and  holy  hie."  Merchants,  and  all  classes,  are  said  to  be  aiFected 
by  this  insincere  and  worldly  temper,  "  but  the  hypocrisy  of  the  Phari- 
sees is  the  most  accursed  and  poisonous  of  all." 

III.  The  next  treatise  in  this  collection  is  intitled,  De  ObedIentia  Pre- 
LATORUM.  The  English  title  is,  Hoio  men  owe  Obedience  to  Prelates,  ^c. 
It  begins  with  the  words.  Prelates  slander  poor  priests,  and  other  Chris- 
tian men,  that  they  will  not  obey  to  their  sovereigns,  nor  fear  the  curse,  nor 
dread  nor  keep  the  law,  but  despise  all  things  that  are  against  their  liking."- 
On  this  account  they  are  said  to  be  "  worse  than  Jews  and  Pagans,  and 
all  lords,  and  prelates,  and  mighty  men  should  destroy  them,  for  else 
they  will  destroy  holy  church,  and  make  each  man  to  Uve  as  him  hketh, 
that  so  they  may  the  more  destroy  Christendom." 

"  But  here  poor  priests  and  true  men  say  they  would  meekly  and 
■\viUingly  obey  to  God  and  holy  church,  and  to  each  man  in  earth,  inas- 
much as  he  teacheth  truly  God's  commandments,  and  ^^rofi table  truth 
for  their  souls.  And  no  more  oweth  any  man  to  obey  to  Christ,  God  and 
man,  nor  to  any  apostle.  And  if  any  worldly  prelate  aseth  more  obe- 
dience, he  surely  is  Antichrist,'and  Lucifer's  master,  for  Jesus  Christ  is  the 
God  of  righteousness  and  truth,  and  peace  and  charity,  and  may  not  do 
against  righteousness  and  truth,  nor  against  the  health  of  man's  soul,  nor 
against  charity,  since  he  may  not  he  nor  deny  himself.  How  then  should 
any  sinful  prelate  charge  and  constrain  men  to  do  against  righteousness, 
and  the  health  of  their  souls  in  good  conscience  ?  For  Christ  saith  in  the 
Gospel  of  John,  that  the  Son  may  not  do  but  that  thing  which  he  seeth 
the  Father  do  ;  and  therefore  Christ  commanded  all  men  that  they 
should  not  beheve  in  him,  but  as  he  did  the  works  of  the  Father  in 
heaven.  Why  then  should  Christian  men  be  constrained  by  Antichrist's 
clerks  to  do  after  their  commandments,  when  they  do  no  works 
of  God,  but  works  of  the_ fiend?  And  thus  Christ  sj^eaketh  to  the 
Jews,  and  axeth  why  they  beheve  not  to  him,  if  he  saith  truth.  There- 
fore, also,  Christ  saith  to  the  Jews,  Who  of  you  shall  reprove  me  of  sin? 
and  he  would  that  each  man  had  so  done,  if  he  might  have  done  so 
truly.  Therefore  in  the  time  of  his  passion  he  said  to  the  bishop's  ser- 
vant who  sipote  him  in  the  face,  '  If  I  have  spoken  evil,  bear  thou  witness 
of  the  evil.'  And  thus,  if  prelates  are  vicars  of  Christ,  they  ought  to 
follow  him  in  this  obedience,  and  axe  no  moi'e  of  any  man." 

"  MS.  C.C.C.  Cambridge.  Trin.  Coll.  Dub.  Class.  C.  Tab.  iii.  No.  12.  pp.  17—23.  It  does  not 
appear  that  the  itinerant  labours  of  the  persons  so  Often  mentioned  in  the  writings  of  Wycliffe  under 
the  title  of  "  poor  priests,"  had  become  such  as  to  attract  much  attention  from  the  ruling  clergy 
until  within  some  five  or  six  j'ears  of  the  Reformer's  death  :  and  throughout  this  work,  "  On  Obe- 
dience," there  is  so  much  said  concerning  the  manner  in  which  the  bishops  employed  their  authority 
to  silence  this  new  and  irregular  class  of  teachers,  as  to  place  it  beyond  doubt  that  this  piece  wai 
written  by  the  Reformer  sometime  within  the  space  above-mentioned. 


ON  OBEDIENCE  TO  PRELATES.  1  1 

WyclifFe  then  complains  that  prelates  should  thus  demand  greater 
reverence  and  submission  than  had  been  claimed  by  the  apostles,  or  by 
Christ  himself,  while  their  life  commonly  bore  so  little  resemblance  to  that 
of  the  Redeemer.  He  bids  them  remember  that  "  Christ,  God  and  Man, 
sought  man's  soul,  lost  through  sin,  thirty  years  and  more,  with  great 
travail,  and  weariness,  and  many  pains,  by  many  thousand  miles  upon 
his  feet,  in  great  cold,  and  storm,  and  tempests  !"  To  this  example,  it  is 
contended,  his  vicars  should  be,  at  least  in  some  good  measure,  con- 
formed :  and  it  is  demanded  with  some  warmth,  "  Wliy  should  a  sinful 
idiot  claim  more  obedience  than  did  Christ  and  his  apostles  ?" 

It  is  maintained  further,  that  no  man  should  leave  the  greater  duty  in 
favour  of  the  less,  and  the  duty,  to  continue  to  preach  the  Gospel  must 
be  more  manifest,  than  the  obligation  to  obey  any  summoning  from  pre- 
lates who  would  gladly  prevent  such  preaching.  This  summoning  of 
prelates,  he  insists,  "  is  not  grounded  in  Christ's  life,  nor  in  the  life  of 
his  apostles,  nor  in  reason,  but  in  Antichrist's  power,  through  the  endow- 
ing of  the  church  with  secular  lordship  contrary  to  Holy  Writ.  Thus,' 
instead  of  Christ's  meekness,  and  poverty,  and  charity,  and  true  teaching 
of  the  Gospel,  is  brought  in  the  -worldly  pride  of  priests,  and  simony, 
and  covetousness,  and  dissension  among  Christ's  people,  and  bodily  tor- 
menting of  them  by  priests,  as  though  they  were  worldly  lords  of  the 
king's  liege  men."  Concerning  such  men,  as  putting  forth  such  claims,  he 
demands — "  Where  are  more  false  Antichrists,  more  poisonous  heretics, 
or  more  accursed  blasphemers  ?"  The  maxim  expounded  in  the  next 
section  is,  that  "  no  man  oweth  to  put  God's  biddings  behind,  and  the 
biddings  of  sinful  man  before  ;"  and  since  God  biddeth  every  man  to  dis- 
charge his  natural  obligation  to  wife  and  children,  all  contrary  bidding 
notwithstanding,  much  more  is  every  priest  bound  to  the  discharge 
of  his  spiritual  duties  toward  the  flock  committed  to  him,  and  not 
to  "  leave  his  sheep  luikept  among  the  wolves  of  hells"  Prelates 
may  enjoin  the  contrary,  but  in  such  case  no  prelate  is  to  be  obeyed. 
"  Christ,  also,  saith  in  the  Gospel,  that  if  the  blind  lead  the  blind, 
they  fall'both  into  the  lake.  These  worldly  prelates  are  blind  in  God's 
law,  both  in  the  knowing  thereof  and  in  life,  and  accordingly  no  man 
should  be  led  by  them,  for  dread  lest  they  both  fall  into  hell-ward,  for 
ignorance  of  Holy  Writ. 

"  By  reason,  also,  and  by  man's  law,  if  a  man  be  summoned  together 
by  the  higher  judge  and  a  less,  he  shall  be  excused  from  the  less  by 
virtue  of  the  higher.  But  each  man  is  summoned  first  of  God  to  wor- 
ship him  with  all  his  wit,  and  with  all  his  might — and  by  virtue  of  this 
chief  dominion,  he  OAveth  to  be  excused  from  the  less. 

"  Men  of  law  say,  and  reason  also,  that  it  is  worst  of  all  to  take  doom 
under  a  suspected  doomsman.     But  these  worldly  prelates  are  suspected 


12  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

doomsmen  against  God's  servants,  for  they  are  enemies  to  the  persons  of 
Christ's  servants,  and  also  to  the  cause  of  God.  And  the  new  religious 
assessors  of  these  worldly  prelates  are  more  to  be  suspected  than  any 
other,  for  they  put  the  decrees  of  the  church  and  of  their  founders  before 
the  law  of  God,  and  thus  charge  deficiency  and  evil  on  the  author  of 
Holy  Writ,  deceiving  lords  and  ladies  in  matters  of  faith  and  charity, 
and  making  them  to  trust  that  it  is  alms  to  destroy  true  men,  that  stand 
fast  for  God's  law  and  true  living.  And  thus  the  damnable  ignorance  of 
God's  law,  and  the  accursed  life  of  these  worldly  prelates,  and  the 
strong  maintaining  of  their  own  sin,  and  the  sins  of  other  men,  is  the  cause 
why  poor  priests  and  Christian  men  have  been  suspected  of  heresy, 
and  counted  enemies  both  of  God's  cause  and  of  his  servants. 

"  But  let  prelates  study  busily  and  truly  Holy  Writ,  and  live  openly 
weU  thereafter,  and  destroy  open  sin  of  other  men,  and  poor  priests  and 
Christian  men,  without  any  summoning,  would  with  great  travail,  and 
cost,  and  wilhngness,  by  land  and  by  water,  meekly  come  to  them,  and  do 
them  obedience  and  reverence,  as  they  would  to  Peter  and  Paul.  Let 
the  world  judge  whether  these  divisions  come  from  worldly  prelates, 
ignorant,  and  cursed  in  life,  or  from  poor  priests  and  true  men  that  fain 
desire  night  and  day  to  know  God's  will  and  worship,  and  to  do  it  before 
all  tilings. 

"  As  to  cursing,"  Christian  men  say  truly,  that  they  dread  it  so  much, 
that  they  would  not  willingly,  or  knowingly,  deserve  God's  curse  for 
any  good  in  earth  or  in  heaven  :  nor  man's  curse,  in  so  far  as  it  accord- 
eth  with  the  rightful  curse  of  God.  But  they  will,  with  great  joy  of 
soul,  rather  suffer  ma,n's  wrongful  curse,  than  knowingly  or  willingly 
break  any  commandment  of  God,  for  to  -svin  thereby  all  the  worshiping 
of  this  world,  and  to  keep  their  body  in  all  good  never  so  long,  and 
rather  to  suffer  slandering,  and  backbiting,  and  imprisoning,  and  exile, 
hanging,  drawing,  quarteiing,  and  burning,  with  the  help  and  grace  of 
God,  than  to  forsake  the  truth  of  Holy  Writ,  and  the  life  of  Christ. 

"  As  to  law,  true  men  say,  that  they  will  meekly  and  wilfully  dread 
and  keep  God's  law,  up  to  their  knowledge  and  might ;  and  each  law  of 
man's  making,  in  so  far  as  they  know  that  it  accordeth  with  God's  law, 
and  reason,  and  good  conscience.  Christian  men  know  well  from  the 
faith  of  Scripture,  that  neither  Peter  nor  Paul,  nor  any  creature,  may  do 
aught  lawfully  against  the  truth  of  Holy  Writ,  nor  against  the  edification 
of  holy  cluu'ch — that  is,  against  the  good  teaching,  governing,  and 
amending  of  Christian  souls.  Wliat  power  have  these  worldly  prelates 
to  make  so  many  wicked  laws,  since  God  curseth  those  who  make  wicked 
laws,  and  commandeth  that  no  man  shall  add  to  his  words,  nor  take 

•  This  term  is  commonly  used  by  Wycliffe  to  denote  church  censures. 


ON  PRELATES.  13 

from  them,  on  pain  of  the  great  curse  of  God  ? — that  is  to  say,  let  no 
man  add  a  false  interpretation,"  or  a  false  gloss  to  Holy  Writ, — for  then 
as  Jerome  saith,  he  is  a  heretic  ;  and  let  no  man  draw  any  truth  away 
from  God's  words,  for  they  include  all  needful  truth,  all  truth  profitable 
for  man's  soul.  And  to  this  intent  saith  Paul  in  his  epistle,  if  even  an 
apostle,  or  an  angel  from  heaven,  preach  other  thing  than  is  taught  of 
Christ  and  his  apostles,  we  must  not  obey." 

Having  insisted  in  such  terms  on  the  sufficiency  of  Holy  Scripture, 
and  the  right  of  private  judgment,  as  opposed  to  all  church  pretensions, 
he  concludes  this  treatise  by  saying,  "  Let  worldly  prelates  cease  to 
slander  poor  priests,  saying  that  they  will  not  obey  their  sovereigns,  nor 
dread  the  curse,  but  despise  the  law — for  in  these  three  things  they  are 
clear  before  God  and  man,  if  right,  and  reason,  and  charity,  be  well 
sought." 

IV.  The  next  treatise  in  this  series  is  in  titled,  De  Conversatione 
EccLESiASTicoRUM.  Its  purport  is  indicated  in  the  words  with  which  it 
commences — Here  it  telleth  of  j^^elates,  that  jyrelates  leave  preaching  of  the 
Gospel^  and  are  ghostly  manqiieller's  of  meii's  souls.  ^  The  former  treatise 
related  to  the  obedience  which  prelates  were  wont  to  demand ;  the 
present  relates  to  the  duties  devolving  on  that  order  of  persons,  and  to 
their  negligence  in  the  matter  of  those  duties.  It  is  in  this  respect  that 
this  piece  "  On  Prelates"  is  distinguishable  from  the  piece  "On  Obedience 
to  Prelates."  The  strictures  of  the  Reformer  on  this  svibject  extend  to 
forty- three  chapters. 

In  the  first  chapter  it  is  shown  that  our  Lord  and  his  apostles  were 
devoted  to  the  work  of  preaching,  and  were  studious  that  their  lives 
might  be  commendatory  of  their  doctrine.  "  Christ,"  it  is  said, 
"  ordained  all  his  apostles  and  disciples,  both  before  his  death  and  after 
his  rising  from  the  dead,  to  preach  the  Gospel  to  all  men  ;  and  since 
prelates  and  priests,  ordained  of  God,  come  in  the  stead  of  apostles  and 
disciples,  they  are  all  bound  by  Jesus  Christ,  both  God  and  man,-  thus  to 
preach  the  Gospel."  Three  things  are  said  to  be  included  in  feeding  the 
church  after  the  manner  intended  by  Christ  in  his  injunction  to  Peter  : 

"  Sentence. 

'  MS.  C.C.C.  Cambridge.  Trin.  Coll.  Dub.  Class  C.  Tab.  iii.  No.  12.  pp.  32—54.  This  work 
contains  repeated  allusions,  in  common  with  the  preceding,  to  the  conduct  of  the  prelates,  in 
persecuting  the  "  poor  priests "  who  went  about  preaching  to  the  people.  (Chap,  vi.,  xvi.,  xxiii., 
xxvii.)  In  the  thirteenth  chapter  there  is  a  reference  to  the  crusade  carried  on  in  Flanders  under 
the  command  of  Spencer,  bishop  of  Norwich,  in  favour  of  Pope  Urban.  The  bishop  embarked  on 
that  enterprise  in  April,  1383,  having  raised  a  force  for  the  purpose  chiefly  by  means  of  papal 
pardons  and  indulgences.  "  All  who  should  die  at  this  time,"  says  Froissart,  "  and  who  had  given 
their  money,  were  absolved  from  every  fault,  and  by  the  tenure  of  the  bull,  happy  were  they  who 
could  now  die,  in  order  to  obtain  so  noble  an  absolution."  Hist,  ubi  supra.  Wyclitfe  maintains 
indignantly  that  the  spiritual  weapons  of  religion  should  be  used  "to  make  peace,"  and  not,  after 
tliis  manner,  "  to  make  dissensions  and  war." 


14  ON  THE   WRITINGS  OF  WVCLIFFE  IN  MANUSCRIPT. 

the  example  of  a  good  life  ;  the  true  preaching  of  the  Gospel  ;  and  a 
wiUingness  to  suffer  death,  if  need  be,  to  render  men  stable  in  the  truth, 
and  in  the  hope  of  bliss.  The  case  of  EH  and  his  sons  is  cited,  as 
showing  the  domestic  and  national  evils  which  follow  naturally  in  the 
train  of  an  unholy  priesthood.  The  language  of  Ezekiel  also,  on  the 
responsibility  of  the  minister  of  truth,  is  adduced,  as  holding  forth  the 
same  warning.  Hence  also  the  language  of  the  apostle — "  woe  is  me  if 
I  preach  not  the  Gospel :"  and  as  Peter  was  called  Satan,  when  opposing 
himself  to  the  death  of  Christ,  so  may  prelates  be  thus  designated,  if 
they  interpose  to  prevent  that  salvation  from  coming  to  men,  which  the 
death  of  Christ  has  brought  near  to  us,  "  Christ,"  says  Wycliffe, 
"  purged  the  temple  with  his  own  hands,  as  the  Gospel  telleth,  in  token 
that,  if  the  priests  were  good,  the  people  would  soon  be  amended.  And 
for  this  reason,  true  men  say,  that  prelates  are  more  bound  to  preach 
truly  the  Gospel,  than  their  subjects  are  bound  to  pay  them  dymes  ;" 
for  God  chargeth  that  more,  and  that  is  more  profitable  to  both  parties. 
Therefore  prelates  are  more  accursed  if  they  cease  from  their  preaching, 
than  the  people  are  if  they  cease  to  pay  tithes,  even  while  prelates  do 
their  office  Avell,"  Matins,  masses,  and  chantings,  are  all  described  as 
"  man's  ordinances,"  but  the  preaching  of  the  Gospel  is  of  Divine 
obligation,  as  having  been  enjoined  by  Christ,  both  before  and  after  his 
passion. 

In  the  beginning  of  the  second  chapter,  the  authority  of  the  venerable 
Bede,  of  Gregory  I.,  of  Augustine,  and  others,  is  cited  in  support 
of  the  importance  which  the  Reformer  ascribes  to  preaching.  Prelates 
who  do  not  preach  themselves,  and  who  prevent  others  from  doing  so, 
are  described  as  monsters  who  refuse  to  feed  their  own  offspring,  and 
who  will  not  suffer  others  to  feed  them  :  and  they  are  denounced 
accordingly,  as  "  procurators  to  the  fiend,  enemies  of  Christ,  and  traitors 
to  his  people  ! " 

In  the  third  chapter,  Wycliffe  censures,  with  great  freedom,  the  gay 
equipag,e,  the  profanity,  the  gluttony,  and  drunkenness,  of  many  among 
the  prelates,  and  speaks  of  their  establishments,  and  their  general 
manners,  as  proclaiming  them  members  of  the  "  devil's  church,"  rather 
than  of  "  holy  church."  Prelates,  he  wi-ites,  "  rob  the  poor  liege  men 
of  the  king  by  false  excommunications,  put  forth  under  colour  of  holy 
correction,  but  giving  men  leave  to  dwell  in  sin  from  year  to  year,  and 
from  one  seven  years  to  another  seven  years,  and  commonly  all  their 
life  long,  if  they  pay  by  year  twenty  shilhngs,  or  something  more  ov 
less."  It  is  then  calculated,  that  should  certain  bishops  live  as  vendors 
of  this  art  of  merchandise  through  twenty  years,  they  must  amass  not 


ON  PRELATES.  J  5 

less  than  sixty  thousand  marks,  "  all  robbed  from  the  king's  liege  men." 
In  this  manner,  "  these  wicked  prelates  sell  Christian  men's  souls  to 
Satan  for  money,  for  which  souls  Christ  shed  his  precions  heart's-blood 
upon  the  cross  ;"  and  if  secular  lords  endeavour  to  amend  this  state  of 
things,  then  they  are  slandered,  accursed,  and  their  lands  are  laid  under 
an  interdict ;  "  and  thus  almost  all  men  are  conqu.ered  to  the  fiend,  and 
these  prelates  show  themselves  veiy  Antichrists,  procurators  of  Satan, 
and  traitors  to  Jesus  Christ  and  his  people."  One  prolific  source  of  this 
corruption,  is  said  to  be  the  prevalence  of  simony.  Most  of  these 
dignitaries  enter  upon  their  oflSce  by  such  means,  and  it  is  said  to 
cleave  to  them  "  as  a  leprosy  all  through" — a  depraved  priesthood 
everywhere  producing  a  depraved  people.  Lords  and  ladies  who  confer 
benefices  on  such  men,  and  after  such  fashion,  are  admonished,  that 
however  plausibly  such  things  may  be  done,  the  guilt  of  simony  is  upon 
them,  and  such  proceedings  "will  remain  "  to  be  judged  in  respect  to 
both  parties"  in  the  last  day. 

In  the  fourth  chapter,  Wychffe  says,  "  Lords  and  ladies  who  hold 
curates  in  worldly  offices,  from  the  souls  of  which  they  have  the  care, 
are  traitors.  For  God  giveth  them  lordship  and  presentation  of  churches, 
that  they  should  maintain  his  law,  and  help  true  priests  in  the  preaching 
of  his  Gospel ;  and  if  they  withhold  curates,  who  are  God's  treasure,  in 
their  worldly  services,  or  prevent  them  from  keeping  Christian  souls, 
the  which  Christ  bought  with  his  precious  blood,  they  are  foul  traitors 
to  Jesus  Christ,  and  to  the  people  whom  they  thus  destroy."  But  if  it 
is  a  great  sin  in  the  laity  thus  to  bind  the  clergy  to  secular  things,  it  is 
a  greater  sin  in  the  clergy  to  consent  to  be  thus  boimd,  and  a  greater 
sin  still,  when  a  clerk  descends  to  add  craft  to  worldliness,  and  to  play  the 
false  confessor  for  gain.  These  "  three  treasons"  are  said  to  be  fright- 
fully prevalent.  '■  But  the  simony  of  the  court  of  Rome  doth  most 
harm,  for  it  is  most  common,  and  done  most  under  the  colour  of  holiness, 
and  robbeth  most  our  land,  both  of  men  and  treasure."  The  customary 
exactions  of  the  Eoman  see  are  then  describ^ed  and  censured,  especially 
because  those  exactions,  and  the  money  spent  in  journeying  to  Rome, 
and  during  the  delays  which  kept  men  there,  were  all  so  much  wealth 
lost  to  the  kingdom.  "  When  a  lord  hath  the  gold  for  presentation, 
then  the  gold  dwelleth  stiU  in  the  land.  But  when  the  pope  hath  the 
first-fruits,  then  the  gold  goeth  out,  and  cometh  never  again." 

But  the  purchase  of  benefices  with  money  was  only  one  form  of 
simony.  "  Pardons,  if  they  are  aught  worth,  must  be  free,  and  to  take 
money  for  them,  is  to  sell  God's  grace,  and  so  simony."  Hence  masses, 
and  other  services,  "  for  which  money  is  taken,"  are  spoken  of  as  so 
much  fraudulent  invention,  meant  to  give  the  priesthood  the  power  of 
spoiliug  the  people.     The  history  of  Jeroboam,  and  the  fall  of  Gehazi, 


1  6  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

and  of  Simon  Magus,  are  cited  as  showing  the  displeasure  with  which 
simoniacal  preachers  are  regarded  by  the  Almighty.  "  The  king  and 
lords,"  says  the  Reformer,  "  are  charged  of  God  to  destroy  this  sin  and 
others,  and  if  they  do  it  not,  they  are  consenters  to  it,  and  fauterers " 
thereof." 

The  following  passage  is  from  the  seventh  chapter  of  this  work  : — 
"  Worldly  prelates  command  that  no  man  shall  preach  the  Gospel, 
but  at  their  wiU  and  Umitation,  and  forbid  men  to  hear  the  Gospel  on 
pain  of  the  great  curse.  But  Satan  in  his  own  person  never  dared  do 
so  much  despite  to  Christ  or  his  Gospel,  for  he  appHed  Holy  Writ  to 
Christ,  and  would  have  pursued  his  intent  thereby.  And  since  it  is 
Christ's  counsel  and  commandment  to  priests  generally  to  preach  the 
Gospel,  and  this  thing  they  must  not  do  without  leave  of  their  prelates, 
who,  in  some  cases,  may  be  fiends  of  heU,  then  it  follows  that  priests  may 
not  do  Christ's  counsels  and  commandments  without  the  leave  of  fiends  ! 
Ah !  Lord  Jesus,  are  these  sinful  fools,  and,  it  may  be,  fiends  of  hell, 
more  knowing  and  mighty  than  thou,  that  true  men  must  not  do  thy 
will  without  leave  from  such?  Ah  !  Lord  God,  all -mighty,  all-knowing, 
and  all  fuU  of  charity,  how  long  wilt  thou  suffer  these  Antichrists  to 
despise  thee  and  thy  holy  Gospel,  and  to  let  the  health  of  Christian 
men's  souls  ?  Endless,  rightful  Lord  !  this  thou  suiFerest  for  sin  reigning 
generally  among  the  people  ;  but,  endless,  merciful,  and  good  Lord,  help 
thy  poor  wretched  priests  and  servants  to  have  love  and  reverence  to  thy 
Gospel,  that  they  be  not  let  from  doing  thy  worship  and  will  through 
the  false  feignings  of  Antichrist  and  his  fiends.  Almighty  Lord  God, 
merciful,  and  in  knowledge  endless,  since  thou  sufi^eredst  Peter  and  all 
the  apostles  to  have  so  great  dread  and  cowardice  in  the  time  of  thy 
passion,  that  they  fled  all  away  through  fear  of  death,  and  for  a  little 
poor  woman's  voice,  and  afterwards  by  comfort  of  the  Holy  Ghost  thou 
madest  them  so  strong  that  they  were  afraid  of  no  man,  nor  of  pain,  nor 
of  death,  help  now  by  gifts  of  the  same  Holy  Ghost,  thy  poor  servants, 
who  all  their  hfe  have  been  cowards,  and  make  them  strong  and  bold  in 
thy  cause,  to  maintain  the  Gospel  against  Antichrist,  and  against  aU  the 
tyrants  of  the  world  ! " 

In  the  two  following  chapters,  the  same  subject  is  continued. 
Prelates  are  rebuked  as  men  deriving  their  chief  revenue  from  the  sins 
of  the  people.  It  is  because  there  are  so  many  sins  to  be  confessed,  that 
"  the  rotten  penny "  is  demanded  continually:  and  by  such  means  "a 
proud  name  in  the  world,  and  great  householding,"  are  sustained. 
Clerical  example,  which  should  conduce  to  the  edification  of  the  people, 
contributes,  in  such  case,  to  their  destruction.     Many  of  the  sins  of  such 


ON  PRELATES.  17 

men  "  are  so  open,  that  it  needetli  no  man  to  declare  tliem  ;  but  of  sin 
against  chastity,  men  say  that  many  prelates  are  full  thereof,  and  of  the 
most  cursed  species  thereof,  such  as  it  would  be  a  shame  to  write  ;  and 
so  curates  take  example  from  them,  and  subjects  take  example  from 
curates,  both  wedded  men  and  single." 

In  the  ninth  and  tenth  chapters  are  the  following  passages  : — 

"  These  prelates  charge  more  their  own  cursing,  that  is  many  times 
false,  than  the  most  rightful  curse  of  God  Almighty.  And  hereby  they 
mean,  and  show  indeed,  but  falsely,  that  they  are  more  than  Almighty 
God  in  Trinity,  For  if  a  man  be  accursed  of  prelates,  though  wrong- 
fully, anon  all  men  are  taught  by  them  to  flee  him  as  a  Jew  or  a 
Saracen.  And  if  he  dwell  forty  days  under  their  curse,  he  shall  be 
taken  to  prison.  But  they  who  are  cursed  of  God  for  breaking  his 
commandments,  as  proud  men,  envious,  covetous,  gluttons,  the  unchaste, 
are  not  punished  thus,  but  holden  virtuous  and  manly.  So  God's  curse 
is  set  at  nought,  while  the  wrongful  curse  of  man  is  chai'ged  above  the 
clouds.  And  yet,  though  a  man  be  accursed  of  God,  and  of  a  prelate 
also,  if  he  will  give  gold  he  shall  be  assoiled, "  though  he  dwell  in  his 
sin,  and  so  under  God's  curse. 

"  But  see  now  the  sinfulness  of  man's  curse.  If  a  true  man  shall 
displease  a  worldly  prelate  by  teaching  and  maintaining  God's  law,  he 
shall  be  slandered  for  an  evil  man,  and  forbidden  to  teach  Christ's 
Gospel,  and  the  people  shall  be  charged  upon  pain  of  the  greater  curse, 
to  flee,  and  not  to  hear  such  a  man,  for  to  save  their  own  souls.  And 
this  shall  be  done  under  the  colour  of  holiness  ;  for  they  will  say  that 
such  a  man  teacheth  heresy,  and  bring  many  false  witnesses  and  notaries 
against  him  in  his  absence,  and  in  his  presence  speak  no  word.  And 
they  pretend,  by  means  of  this  invented  and  false  law,  that  if  three  or 
four  false  witnesses,  hired  by  money,  say  each  a  thing  against  a  true 
man,  that  then  he  shall  not  be  heard,  though  he  could  prove  the 
contrary  by  two  hundred." 

In  this  manner  did  the  Reformer  plead  for  natural  right,  and  liberty 
of  conscience,  against  the  abuses  of  power  on  the  part  of  a  worldly  and 
vicious  clergy.  To  concede  that  such  methods  of  proceeding  are  just, 
he  remarks,  would  be  to  concede  the  justice  of  the  death  inflicted  on 
the  martyrs,  and  on  Christ  himself,  against  whom  it  must,  of  course, 
have  been  easy  to  produce  three  such  witnesses.  By  such  means, 
indeed,  it  were  easy  to  prove  "  each  king  of  Christendom  foresworn,  and 
therefore  no  king."  But  as  the  judgment  of  Elijah  prevailed  against 
that  of  eight  hvmdred  false  priests,  so  shall  the  judgment  of  one  true 
man  prevail  against  that  of  a  host  of  prelates  ;  and  if  "  the  clerks  of 

"  Absolved. 
C 


18  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

Antichrist  curse  the  sonl  into  hell,  as  they  pretend,  snrely  they  are  evil 
fathers,  who  thus  violently  curse  their  own  children  into  hell — not  for 
rebellion  against  God,  nor  against  his  law,  but  because  Christian  men 
vnthstand  the  prelates'  covetousness  or  pride,  or  because  they  teach  and 
maintain  the  Gospel  of  Jesus  Christ." 

In  the  next  chapter  WyclifFe  touches  on  the  subject  of  prayer,  on  its 
nature,  and  its  supposed  efficacy.  "  Prayer,"  he  remarks,  "  standeth 
principally  iri  good  life,  and  of  this  prayer  speaketh  Christ,  when  he 
saith  in  the  Gospel  that  we  must  ever  pray.  For  Augustine  and  other 
saints  say,  that  so  long  as  a  man  dwelleth  in  charity,  so  long  he  prayeth 
well."  Prayer  is  also  said  to  "  stand  in  holy  desire,"  and  "  in  word  ;" 
but  prayer  in  word  ■'  is  nought  worth,  unless  it  be  done  with  devotion, 
and  cleanness,  and  holiness  of  life.  All !  Lord,  since  prelates  are  so  far 
from  God's  law,  that  they  wiU  not  preach  the  Gospel  themselves,  nor 
suffer  other  men  to  preach  it,  hovy^  abominable  is  their  prayer  before 
God  Almighty  !  Lord,  since  prelates  know  not  whether  their  prayer  be 
acceptable  or  abominable,  why  do  they  magnify  it  so  inuch,  and  sell  it 
so  dear  ?  For  the  prayer  of  a  lewd  "  man  who  shall  be  saved,  is  Avithout 
measiu'e  better  than  the  prayer  of  a  prelate  who  shall  be  damned." 
Vicious  priests,  it  is  observed,  "  need  to  have  new  laws,  made  of  sinful 
fools,  to  colour  their  sin  by,  and  to  gather  greedily  tithes,  when  they  do 
not  their  office  ;  for  God's  law  helpeth  them  not  thereto,  but  condemns 
their  pride,  covetousness,  and  other  sins."  He  then  combats  the  notion 
that  such  men  are  heard  "  not  for  their  own  holiness,"  but  "  in  virtue  of 
holy  church  ;"  and  replies  to  this  "  dreaming,"  that  it  is  "  not  grounded 
in  Holy  Wi-it,  for  God  saith  generally  that  such  prayer  is  abominable." 
The  offering  of  strange  fire  on  the  ancient  altar,  betokened  the  offering 
of  prayer  without  charity.  • 

In  the  twelfth  chapter  Wycliffe  resumes  his  censure  of  the  prelates 
who  fine,  curse,  and  imprison  men,  for  preaching  the  Gospel,  and  who 
grant  absolutions  to  the  most  guilty,  on  payment  of  the  required  "  rent 
to  Antichrist."  Coercion,  he  maintains,  "  belongs  to  lord's  office,  as 
Peter  and  Paul  teacheth,"  and  aU  jmnishing  of  the  body,  and  loss  of 
goods,  should  come  from  the  secular  power  only. 

The  thirteenth  chapter  exposes  the  frauds  practised  in  the  matter  of 
indulgences.  Prelates  are  said  to  "  destroy  foully  Christian  men  by 
these  feigned*  indulgences  or  pardons."  Such  men  are  described  as 
holding  out  this  proniise  of  indulgence  as  procured  "  by  virtue  of  Christ's 
passion  and  mart}Tdom,  and  holy  merits  of  saints,  which  they  did  more 
than  was  needful  for  their  own  bHss."  But  this  doctrine,  it  is  replied, 
"  Christ  taught  never  in  all  the  Gospel,  and  never  used  it,  neither  Peter 

•  A  layman,  or  an  ignorant  man.  »  Counterfeited — invented. 


ON  PRELATES.  ]9 

nor  Paul."  Some  of  these  indulgences,  it  seems,  were  granted  in  terms 
extending  over  a  thousand  years,  and  WyclifFe  ridicules  such  grants  by 
reminding  those  who  value  them,  that  "  after  the  day  of  doom  there  will 
be  no  purgatory,  and  no  man  knoweth  how  soon  that  doom  may  come." 
But  the  Reformer  pushes  his  argument  on  this  subject  to  a  length  which 
his  opponents  must  have  felt  to  be  not  a  little  inconvenient.  "  It  seemeth 
that  the  pope  and  his  are  all  out  of  charity,  if  there  dwell  any  soul  in 
purgatory.  For  he  may  mth  full  heart,  and  without  any  other  cost  deliver 
them  out  of  purgatory."  To  confess  the  want  of  inclination  in  this  par- 
ticular, WyclifFe  argues,  must  be  to  confess  a  gross  want  of  charity  ; 
and  to  confess  the  want  of  power  must  be  to  confess  the  hypocrisy  which 
makes  pretension  to  such  power.  Allusion  is  made  to  the  manner  in 
which  these  indulgences  were  dispensed  in  favour  of  the  recent  crusade 
in  Flanders,  conducted  by  Spencer,  bishop  of  Norwich,  when  it  was  seen 
that  their  use  was  "  not  to  make  peace,  biit  dissensions  and  wars."  The 
whole  system  of  indulgences,  and  pardons,  is  denounced  as  "  a  subtle 
merchandise  of  Antichrist's  clerks,  to  magnify  their  counterfeit  power, 
and  to  get  worldly  goods,  and  to  cause  men  not  to  dread  sin."  "  "  Mar- 
vellous it  is  that  any  sinful  fool  dare  grant  anything  on  the  merit  of 
saints,  for  all  that  ever  any  saint  did  may  not  bring  a  soul  to  heaven  with- 
out the  grace  and  might  of  Christ's  passion."  In  that  passion,  it  is  main- 
tained "all  merits  that  are  needful"  will  be  found,  and  the  judgment  of 
God  hereafter  will  not  be  found  to  have  been  influenced  by  the  caprice 
or  the  biddings  of  man.  WyclifFe  concludes  this  instructive  chapter  by 
praying  that  God  would  of  his  endless  mercy  "  destroy  the  pride,  covetous- 
ness,  hypocrisy,  and  heresy  of  this  feigned  pardoning,  and  make  men  busy 
to  keep  his  commandments,  and  to  set  fully  their  trust  in  Jesus  Christ." 

From  prelates  at  home,  WyclifFe  proceeds  to  touch  on  the  pretensions 
of  the  great  prelate  abroad — this  he  does  in  the  following  terms  :  "  Also 
prelates  make  many  new  points  of  belief,  and  say  it  is  not  enough  to  believe 
in  Jesus  Christ,  and  to  be  christened,  as  Christ  saith  in  the  Gospel  of 
Mark,  unless  a  man  also  believe  that  the  bishop  of  Rome  is  head  of  holy 
church.  And  certainly  the  apostles  of  Jesus  Christ  never  constrained 
any  man  to  believe  thus  concerning  himself.  And  yet  they  were  certain 
of  their  salvation  in  heaven.  How  then  should  any  sinful  wretch,  who 
knows  not  whether  he  shall  be  damned  or  saved,  constrain  men  to  believe 
that  he  is  head  of  holy  church  ?  Certainly,  in  such  case,  they  must 
sometimes  constrain  men  to  believe  that  a  devil  of  hell  is  head  of  holy 
church,  when  the  bishop  of  Rome  shall  be  a  man  damned  for  his  sins." 

In  this  bold  manner  did  the  genius  of  our  Reformer  separate  between 
the  institutional  and  the  moral,  the  political  and  the  spiritual,  in  the 

°  See  pages  2,  3.  • 

c  2 


20  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

religion  of  Christ,  inculcating  that  no  reverence  should  be  evinced  towards 
mere  office,  if  not  allied  with  the  spirit  proper  to  it — the  irreligious  man 
who  assumes  a  rehgious  office,  becoming  only  so  much  the  more  giiilty, 
and  the  more  despicable  in  so  doing.  It  is  not  difficult  to  see  that  this 
one  principle  included  the  germ  of  all  subsequent  revolution  in  religious 
usage  and  opinion.  Heavily  does  the  Reformer  complain  of  the  arro- 
gance which  required  that  the  people  should  not  presume  to  judge  in 
'  respect  to  the  Hfe  or  doctrine  of  the  clergy,  while  Paul  from  the  third 
heavens,  and  Jesus  Christ,  God  and  man,  challenged  such  scrutiny  from 
friends  and  foes.  But  the  intention  of  this  doctrine  is  said  to  be,  that 
men  "  may  not  reprove  such  persons  for  any  sin  whatsoever  which  they 
may  do  ;"  and  that  good  men  may  not  presume  to  preach  the  Gospel 
except  as  bad  men  shall  give  them  permission,  Avhich,  according  to 
the  right  of  private  judgment,  as  held  in  fact,  though  not  in  terms,  by 
WyclifFe,  was  to  place  the  authority  of  Satan  before  the  authority  of 
Christ. 

Nor  was  it  enough  that  this  description  of  clergymen  should  claim 
exemption  from  all  popidar  censure, — ^they  affected  the  same  independence 
of  the  highest  authorities,  and  in  respect  to  civil  matters  no  less  than 
the  religious.  "  Prelates  most  destroy  obedience  to  the  law  of  God,  for 
they  say  that  they  are  not  to  be  subject  to  secular  lords,  to  pay  them 
ta.xes,  or  to  heljj  the  commons  ;  and  are  not  to  be  amended  l:»y  their  sub- 
jects (people)  of  their  open  sins,  but  only  by  the  pope  who  is  their  sove- 
reign, and  he  by  no  man  on  earth,  because  he  is  the  greatest  of  all." 
But  the  men  who  avow  this  doctrine  are  reminded  that  Christ  paid 
tribute  to  a  heathen  emperor,  and  to  his  religion  or  church,  when  it 
was  demanded  of  him,  though  "  he  had  no  secular  lordship,  nor  plenty 
of  tithes,  and  much  more  therefore  should  these  rich  priests"  be  made 
to  comply  with  such  demands. 

In  the  twenty-second  chapter  the  Reformer  resumes  his  strictures  on 
the  pretensions  of  the  sovereign  pontiff.  It  is  said  openly,  he  observes, 
"  that  there  is  nothing  lawful  among  Christian  men  without  leave  of 
the  bishop  of  Rome,  though  he  be  Antichrist,  full  of  simony  and  heresy. 
For  commonly,  of  all  priests  he  is  the  most  contrary  to  Christ,  both  in 
life  and  teaching  ;  and  he  maintaineth  more  sin,  by  privileges,  excom- 
munications, and  long  pleas ;  and  he  is  most  proud  against  Christ's  meek- 
ness, and  most  covetous  of  worldly  goods  and  lordships."  He  is  de- 
scribed as  the  head  and  representative  of  all  the  corruptions  by  which 
the  ecclesiastical  system  was  disfigured  ;  and  to  subject  the  church  to 
such  a  sovereignty,  it  is  added,  must  be  assuredly  to  subject  her  to  the 
power  of  Antichrist. 

In  the  two  subsequent  chapters  Wycliffe  rebukes  those  martial  pre- 
lates whose  passions  tended  to  destroy  the  inen,  body  and  soul,  wliom  they 


ON  PRELATES.  21 

should  have  saved  ;  and  renews  his  lamentations  that  simony  should  be 
allowed  so  greatly  to  deprave  both  priest  and  people,  and  to  trans- 
ier  the  wealth  of  the  country  to  the  coiFers  of  its  enemies.  In  the 
twenty-sixth  chapter  be  writes,  "  Prelates  say,  that  Holy  Writ  is  not 
sufficient  to  rule  holy  chui-ch,  and  that  the  teachers  thereof  are  not  pro- 
fitable to  the  people."  But  to  this,  it  is  replied,  that  "  it  is  the  pride  of 
Luciferj  and  even  greater  pride  than  his,  to  say  that  the  teachers  of 
man's  traditions,  made  of  sinful  fools,  are  more  profitable  and  needful  to  . 
Christian  people  than  the  preachers  of  the  Gospel."  If  Christ  has  not  made 
his  law  complete,  it  is  argued  that  this  must  be  either  because  he  covdd 
not  or  would  not.  But  to  say  either  of  these  things,  would  it  not  be 
"  to  put  a  foul  heresy  on  Christ  ?"  This  nevertheless  is  done — done 
"  secretly  to  maintain  their  own  covetousness  and  pride."  In  the  two 
following  chapters,  it  is  lamented  that  notwithstanding  the  clearness  of 
such  arguments,  men  are  found  "  leaving  Holy  Writ  and  reason,  for 
feigned  dreams  and  miracles — ^aud  sinful  man's  traditions  full  of  error  :" 
while  prelates  convert  secular  lords  into  destroyers  of  men's  souls,  by 
converting  them  into  the  persecutors  of  men  who  preach  the  Gospel. 

In  the  thirtieth  chapter  Wycliffe  remarks,  "  Worldly  prelates  say, 
that  since  the  people  should  worship  Gregory,  and  Peter  and  Paul  and 
other  true  apostles  of  Christ,  and  as  they  themselves  come  into  the  place 
of  apostles,'  then  the  people  should  worship  them  after  the  same  manner. 
But  they  take  no  account  how  those  apostles  came  to  their  state  by 
choosing  and  ordaining  of  God,  and  by  holy  life  and  true  service  Avhich 
they  did  to'  Christian  people,  in  true  teaching  of  the  holy  Gospel,  both 
in  word  and  deed."  Adverting  to  the  reasonable  claims  of  the  clergy  on 
their  people,  the  Reformer  observes,  "  It  is  good  that  Christian  priests 
should  have  worldly  goods  for  their  necessary  livelihood,  and  clothing,  as 
Paul  teacheth,  and  reason."  But  the  inordinate  wealth  of  the  clergy  is 
said  to  have  filled  them  \vith  pride,  to  have  rendered  them  the  victims 
of  lust,  and  to  have  raised  a  Bible  made  up  of  man's  traditions,  into  the 
place  of  the  true  Bible. 

In  the  remaining  portion  of  this  work,  Wycliffe  insists  that  it  is  just 
and  scriptural  thus  to  rebuke  a  vicious  clergy.  "  Christ  and  his  apostles 
reproved  Pharisees,  and  Herod,  and  heretics,  in  their  absence  and  before 
the  people,  as  the  Gospels  and  Epistles  witness,  and  this  was  for  our 
example,  to  be  followed  with  charity  and  discretion."  Were  it  not  so,  a 
depraved  priesthood  might  be  left  to  "  wax  rotten  in  their  liists,  rob  the 
people,  and  destroy  Christendom :"  and  however  agreeable  such  exemp- 
tion may  be  to  such  men,  it  does  not  comport  with  the  sense  of  public 
duty  in  some  other  men  that  they  should  be  left  in  the  enjoyment  of  it. 

Masses,  pardons,  and  pilgrimages,  all  are  described  as  "  novelties,"  the 
effect  of  which  is,  "  to  make  people  believe  that  if  a  priest  say  a  certain 


^y  ON  THE  WRITINGS  OF  WYCLIFI'E  IN  MANUSCRIPT. 

mass  for  a  soul,  it  shall  anon  be  out  of  purgatory,  though  God  in  his 
righteousness  ordain  that  soul  to  abide  there  forty  year  or  more,  and 
though  the  priest  himself  be  accursed  for  simony  and  pride,  for,  as  they 
falsely  pretend,  the  mass  may  not  be  impaired  by  the  priest's  sin. 
— Prelates  blaspheme  against  God,  the  Father  of  heaven,  by  taking  to 
themselves  the  power  Avhich  belongs  only  and  especially  to  God — that  is, 
the  power  of  absolving  sins,  and  the  full  remission  of  them.  For  they 
take  on  them  principally  to  absolve,  and  make  the  people  to  believe  so, 
when  they  have  only  absolved  as  vicars,  or  messengers,  to  witness  for 
the  people  that  God  absolveth .  on  contrition,  or  else  neither  angel,  nor 
man,  nor  God  himself  absolveth — unless  the  sinner  is  contrite,  that  is, 
fully  have  sorrow  for  his  sin." 

The  treatise  concludes  thus — "  In  these  three  and  forty  errors  and 
heresies,  men  may  see  how  evil  prelates  destroy  Christendom — for  of 
them  and  no  other  is  this  speech — and  how  they  are  the  cause  of  wars, 
and  of  evil  life  in  the  people,  and  of  their  damnation.  God  of  his  might 
and  mercy  amend  these  errors,  and  others,  if  it  be  his  will !" 

V.  The  next  piece  in  the  collection  under  review  is  intitled.  Specu- 
lum DE  Antichristo.  Its  title  in  English  is,  How  Ajitichrist  and  his  clerkes 
feren  treiie  priests  from  preaching  of  Ohrist^s  Gospel  by  four  deceits.  It 
begins  with  the  words,  First  they  say  that  j^reaching  of  the  Gospel  maketh 
dissensions  and  enmity."- 

In  answer  to  this  first  "  deceit,"  it  is  said,  that  "  Christ  came  not  to 
make  peace  for  sinful  men,  by  leaving  them  to  live  in  their  fleshly  lusts, 
and  worldly  joy,  at  their  liking."  Christ  means  his  people  to  be  in  peace 
only  as  they  are  holy. 

The  second  "  deceit"  is,  "  that  many  men  will  be  damned  notwithstand- 
ing the  hearing  of  the  Gospel,  and  the  more  damned  because  they  hear 
God's  word,  and  do  not  thereafter."  The  reasoning  cited  on  this  point  is 
of  the  true  Antinomian  complexion,  neutralising  precept  by  speculations 
about  necessity.  But  it  is  contended  that  men  should  continue  to  pray 
and  preach,  even  to  enemies,  assured  that  as  they  so  do  "  feAver  will  be 
lost,  and  more  will  be  saved."  Even  concerning  the  reprobate  it  is 
observed,  that  "  sometimes  they  have  compunction,  and  leave  their  sins 
for  a  long  while,  and  that  to  them  is  better  than  all  this  world.     And 


"  MS.  C.C.C.  Cambridge.  Trin.  Coll.  Dub.  Class  C.  Tab.  ili.  No.  12.  Our  only  evidence  in 
respect  to  the  date  of  this  piece,  is  from  its  general  contents.  It  greatly  magnifies  the  office  of 
preaching,  charges  the  friars  with  doing  their  utmost  to  deceive  the  people,  and  to  "stop  poor 
priests"  from  endeavouring  to  bring  them  out  of  their  ignorance  and  irreligion ;  and  it  is  altogether 
marked  by  the  opinions,  feeling,  and  language  observable  in  such  of  the  Reformer's  works  as  are 
known  to  be  the  production  of  his  later  years.  We  know  of  no  work  strictly  of  this  complexion, 
that  can  be  shown  to  have  been  written  by  Wycliffe  in  the  early  period  of  his  history ;  but  every- 
thing known  to  be  from  his  pen  during  the  last  five  or  seven  years  of  his  life  carries  this  impress. 


FOUR  DECEITS  OF  ANTICHRIST  AND  HIS  CLERKS.  23 

God  giveth  to  each  man  free  will  to  choose  good  or  evil,  and  God  is 
ready  to  give  them  grace  if  they  will  receive  it.  And  in  this  life  they 
do  many  good  deeds  of  kind, "  and  because  of  them  they  shall  have  much 
reward  in  this  world,  and  at  the  last  a  less  pain  in  hell.  And  it  is  a 
great  vengeance  from  God  when  he  withdraweth  preaching  from  a  com- 
munity, accounting  them  not  worthy  to  hear  his  word  ;  and  wherever  a 
gathering  of  people  is,  there  is  commonly  some  good  done,  and  for  those 
who  will  receive  the  word  principally  men  preach  it."  But  if  none  will 
hear,  it  is  admitted  that  from  such  a  people,  after  apostoHc  example,  the 
preacher  should  tiu'n  away.  The  reader  will  not  fail  to  mark  the  moral 
discrimination  which  is  blended  with  this  treatment  of  a  subtle  theolo- 
gical question.  It  has  been  too  much  the  practice  of  divines  to  estimate 
the  moral  and  immoral  in  the  unregenerate  by  the  same  rule. 

The  third  "deceit"  is,  "  that  good  men  shall  be  saved  though  there 
be  no  preaching,  for  God  saith  they  may  not  perish  ;  while  some  wicked 
men  shall  never  come  to  bHss  for  any  preaching  on  earth.  Here  true 
men  say  that  as  God  hath  ordained  good  men  to  come  to  bliss,  so  he 
hath  ordained  them  to  come  to  bHss  by  preaching,  and  by  keeping  his 
word.  So  as  they  must  needs  come  to  bHss,  they  must  needs  hear  and 
keep  God's  commandments,  and  to  this  end  serveth  preaching  with 
them.  And  some  wicked  men  shall  now  be  convinced  by  God's  grace 
and  hearing  of  his  word;  and  who  knoweth  the  measure  of  God's  mercy, 
or  to  whom  the  hearing  of  God's  word  shaU  be  thus  profitable  ?  Each 
man  should  hope  to  come  to  heaven,  and  should  enforce  himself  to  hear 
and  to  fulfil  the  word  of  God.  For  since  each  man  hath  a  free  wiH,  and 
chooseth  good  or  evil,  no  man  shall  be  saved  except  he  that  readily 
heareth  and  steadily- keepeth  the  commandments  of  God,  and  no  man 
shall  be  damned  except  he  that  wihuHy  and  endlessly  breaketh  God's 
commands."  It  is  very  difficult  to  ascertain  the  real  opinions  of  the 
Reformer  on  topics  of  this  nature  as  set  forth  in  the  Latin  of  his  more 
scholastic  pieces.  The  preceding  observations  furnish  one  of  the  most 
expliQit  expositions  of  his  views  that  I  have  met  vnth. 

The  fourth  "  deceit"  is,  when  it  is  said,  "  that  men  should  cease  from 
preaching,  and  give  themselves  to  holy  prayers  and  contemplations, 
because  that  helpeth  Christian  men  more,  and  is  better."  But  in 
answer,  "  true  men  say  boldly  that  true  preaching  is  better  than  prayer 
by  the  mouth,  or  though  it  should  come  from  the  heart  and  from  pure 
devotion,  and  that  it  edifieth  more  the  people.  Therefore  Christ  espe- 
cially commanded  his  apostles  and  disciples  to  preach  the  Gospel,  and 
not  to  shut  themselves  up  in  cloisters  or  chiu-ches  to  pray  as  some  men. 
Hence  Isaiah  cried,  '  Woe  is  me  that  I  was  still  ;'  and  Paul  says,  '  Woe 

«  Nature — they  discharge  many  natural  duties  without  being  religious 


24  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

is  me  if  I  preach  not  the  Gospel.'  Devout  prayer  in  men  of  good  hfe 
is  good  in  certain  time  ;  but  it  is  against  charity  for  priests  to  pray 
evermore,  and  at  no  time  to  preach,  since  Christ  chargeth  priests  to 
preach  the  Gospel,  more  than  to  say  mass  and  matins."  These  enlight- 
ened views  concerning  the  paramount  importance  of  preaching,  exhibit 
the  mind  of  WycliiFe  as  some  two  centuiies  in  advance  of  his  age  ;  but 
he  cites  Gregory  and  Jerome  in  support  of  these  opinions,  and  as  cen- 
suring customs  which  deprived  society  of  the  benefit  of  good  examples, 
and  led  tu  much  sin  in  the  way  of  omission. 

VI.  We  next  come  to  the  treatise  intitled.  Of  Clerks  Possessioners. 
Its  object  is  to  expose  the  irrehgion  which,  in  the  view  of  the  Reformer, 
had  resulted  from  the  inordinate  wealth,  and  the  secular  jurisdiction  of 
the  clergy.     It  consists  of  forty  chapters." 

In  the  commencement,  St.  Augustine,  St.  Gregory,  and  St.  Bernard, 
are  introduced  as  censuring  the  secular  lordship  of  the  clergy,  declaring 
it  to  be  opposed  to  the  design  and  precepts  of  the  Gospel.  Clerks  who 
live  "  a  lustful  and  worldly  Hfe,"  are  said  to  declare,  that  "  the  hfe  and 
example  of  Christ  are  not  a  sufficient  rule,"  and  in  so  doing  proclaim 
them  as  "  strong  heretics,"  Such  men  are  "  traitors  to  God,  to  lords 
and  to  the  common  people."  To  God  they  show  themselves  traitors  by 
deserting  his  law  ;  to  lords  by  cvirsing  them  unless  they  are  prepared  to 
maintain  what  is  called  holy  cluu'ch  ;  and  to  the  people  by  deceiving 
them,  "  teaching  them  openly,  that  they  shall  have  God's  blessing,  and 
bHss  in  heaven,  if  they  pay  truly  their  tithes  and  offerings  to  them." 
These  persons  are  described  as  preferring  "  the  smiles  of  sinful  man,  to 
the  smiles  of  Christ,  God  and  man  ;"  as  coming  in  "  under  colour  of 
saints,"  and  as  living  a  life  contrary  to  that  of  their  professed  patrons  ; 
and  this  fact  is  said  to  account  for^  the  attempts  made  by  pretended 
devotees  to  falsify  the  hves  of  their  founders. 

Some  men  of  this  class  are  said  to  attempt  a  justification  of  their 
assuming  a  secular  lordship  by  appealing  to  the  example  of  Christ ; 
"  But  Christ  saith  in  the  Gospel  of  St.  John,  that  his  kingdom  is  not 
of  this  world.  And  by  worldly  lordship  he  had  not  once  where  to 
rest  his  head.  Therefore  it  is  heresy  to  put  this  secular  lordship  on 
Christ."  Worldly  jmisdiction,  it  is  argued,  must  bring  with  it  worldly 
and  distracting  duties,  Avhich  Christ  and  his  disciples  knew  not — such  as 


»  MS.  C.C.C.  Cambridge.  Trin.  Coll.  Dub.  Class  C.  Tab.  iii.  No.  12.  This  treatise  speaks  of 
priests  as  "  living  poorly  and  justly,  and  going  about  teaching  freely  God's  law,"  (chap,  xvi.)  and 
abounds  in  complaint  that  men  should  be  persecuted  for  so  doing.  Its  condemnation  of  all  kinds  of 
endowment,  excepting  the  form  of  titlies  and  ofi'erings,  and  its  doctrine  even  concerning  such  reve- 
nues in  the  case  of  ecclesiastics  who  "  trespass  by  long  custom,"  leave  no  room  to  doubt  as  to  the 
late  date  of  this  remarkable  production. 


OF  CLERKS  POSSESSIONERS.  25 

must  unfit  men  "  for  studying  and  teaching  Holy  Writ,"  and  be  un- 
friendly to  "  devotion,  and  prayer,  and  meditation,  and  heavenly  sweet- 
ness." Such  occupations,  indeed,  cannot  fail  to  ensnare  men  to  "  simony, 
covetousness,  gluttony,  and  idolatry  ;"  disposing  persons  professing  dead- 
ness  to  the  world  to  a  life  the  most  worldly ;  converting  men  who  should 
be  preachers  of  the  Gospel  into  preachers  of  fables ;  and  teaching  them 
to  fight  against  the  truth,  and  not  for  the  truth. 

It  will  be  seen  from  these  remarks,  that  under  the  title  of  clerks  pos- 
sessioners,  Wycliffe  included  not  only  the  beneficed  and  higher  clergy, 
but  also  the  opulent  religious  orders.  But  while  monks  and  canons 
profess  to  take  their  model  from  the  community  of  goods  in  the  church 
at  Jerusalem,  they  are  described  as  destitute  of  the  well-regulated  tem- 
perance, and  the  Christian  piety,  in  which  that  visage  originated. 
Much  complaint  is  made  that  the  private  rules  ol'  religious  sects  are 
made  to  be  of  more  binding  authority  than  the  most  manifest  precepts 
of  Christ ;  and  that  the  delinquents  who  thus  place  the  authority  of 
man  before  the  authority  of  God,  should  so  commonly  betray  the 
nature  of  the  training  they  receive  in  their  secular  offices  by  becoming 
persecutors  "  of  good  men  following  the  example  of  Holy  Writ,  and 
living  poorly  and  justly,  and  going  about  teaching  freely  God's  law." 
Some  fraternities  among  the  religious  orders  are  said  to  possess  "  many 
books,"  and  some  copies  of  Holy  Writ,  which  have  come  to  them  by 
gift  or  testament ;  "  but  they  hide  them  from  secvdar  clerks,"  and  suffer 
their  noble  books  to  rot  in  their  libraries,  and  neither  will  profit  them- 
selves by  studying  in  them,  nor  leave  them  to  other  clerks  that  would  ; 
so  that  seculars  and  clerks  may  scarcely  have  a  book  of  value." 

The  men  who  thus  subordinate  learning,  as  well  as  religion,  to  their 
love  of  pomp  and  indulgence,  are  reminded  that  they  cannot  fail  to 
know  from  their  own  laws,  as  well  as  from  Holy  Scripture,  that  what- 
ever they  possess  as  more  than  necessary  to  decent  "  livehhood,"  is  not 
their  own,  but  "  poor  men's  goods  ;"  and  they  are  admonished,  accord- 
ingly, to  cease  their  visitings  of  the  great,  and  to  become  visitors  of 
the  poor,  the  fatherless,  and  the  widow.  The  claim  of  the  clergy  to  be 
exempt  from  the  loss  of  their  goods  by  any  judgment  from  the  civil 
power,  even  "  though  they  should  be  trespassers  by  long  custom,"  is 
treated  as  arrogant  and  unjust,  otherwise  "  God's  law  is  false,  which 
giveth  power  to  kings  and  seciilar  lords  to  punish  generally,  out -taking 
no  man." 

In  the  remaining  chapters  of  this  treatise  the  Reformer  exposes  the  foUy 
of  supposing  that  the  existing  race  of  clergymen  woiild  be  found  equal 
to  the  duties  of  "  two  lordships,"  the  secular  and  the   spiritual,  while 

'  By  secular  clerks,  the  regular  clergy  are  meant,  as  distinguished  frorti  the  religious  orders 


26  ON  THE  WRITINGS  OF  WYCLIFFE'IN  MANUSCRIPT. 

Christ  and  his  apostles  were  so  careful  to  avoid  such  a  weight  and 
mixture  of  obligation.  He  laments,  also,  the  many  instances  in  which 
the  laws  of  God  are  "put  aback,"  and  the  laws  of  men  advanced 
to  their  place  ;  and  all  this  that  priests  may  be  sustained  in  pleading 
exemption  from  the  authority  of  the  civil  power,  and  from  the  usual 
burdens  of  the  state,  and  persecuting  aU  good  men,  who,  by  living  a 
holy  life  and  preaching  truly  the  Gospel,  reprove  them  for  their  sins. 
He  concludes  the  piece,  as  was  his  custom,  by  a  prayer.  "  God 
Almighty,  stir  up  priests,  lords,  and  commons,  to  know  the  hypocrisy, 
and  treason,  of  Antichrist's  worldly  clerks,  and  to  know  and  maintain 
the  rightful  ordinance  of  Christ,  and  the  profit  and  freedom  of  the  Gospel. 
Amen." 

VII.  The  work  intitled  De  XXXIII.  Erroribus  Curatorum,  has  for  its 
EngUsh  title.  How  the  Offi/ie  of  Curates  is  ordained  of  God ;  and  begins 
thus — For  the.  office  of  curates  is  ordained  of  God,  and  feiv  do  it  well,  and 
many  fall  evil."'  In  the  Cambridge  Collection  this  piece  follows  that  "  On 
Clerks  Possessioners."  The  term  curate  in  this  tract  is  used  to  denote 
the  regular  parochial  clergy.  This  piece,  accordingly,  relates  to  the 
faults  of  the  inferior  clergy,  as  the  three  preceding  pieces  related  to  the 
favdts  of  their  superiors.  As  may  be  expected,  the  same  errors  come 
again  luider  review,  and  much  of  the  same  kind  of  reasoning  is  employed 
to  expose  and  correct  them.  It  will  be  sufficient,  in  consequence,  to 
cite  a  few  passages.  The  following  extract  includes  the  whole  of  the 
first  chapter : — 

"  For  the  office  of  curates  is  ordained  of  God,  and  few  do  it  well,  and 
many  full  evil.  Therefore,  tell  we  some  of  their  defaults,  to  amend 
them  with  God's  help. 

"  First,  they  are  more  busy  about  worldly  goods,  than  about  virtues, 
and  the  keeping  of  men's  souls.  For  he  who  can  best  get  the  riches  of 
this  WQj'ld  together,  and  hold  great  household  and  worldly  array,  he  is 
holden  a  worthy  man  of  holy  church,  though  he  know  not  the  least 
point  of  the  Gospel.  And  such  a  one  is  up  in  fidl  favour  of  the  bishop 
and  of  his  officers.  But  the  curate  who  giveth  himself  to  study  Holy 
"Writ,  and  teach  his  j)arishioners  to  save  their  souls,  and  who  hveth  in 
meekness,  penance,*  and  busy  travail  about  ghostly  things,  and  seeketh 
nought  of  worldly  worship  and  riches,  is  holden  a  fool,  and  a  disturber 

"  MS.  C.C.C.  Cambridge.  Trin.  Coll.  Dub.  Class  C.  Tab.  iii.  No.  12.  pp.  103—116.  The  reference 
in  the  twenty-sixth  chapter  of  this  work  to  the  objections  made  against  the  reading  of  the  Scriptures 
by  the  laity  in  the  mother  tongue,  fixes  the  date  of  the  tract  as  written  by  the  Reformer  not  more 
than  two  or  three  years  before  his  death.  The  passage  will  be  found  in  the  text.  The  greater  part 
of  this  work  has  been  printed  in  the  work  intitled,  The  British  Reformers,  i.  123—141,  published  by 
the  Religious  Tract  Society. 

'  The  word  "  penance"  is  used  by  Wycliffe  in  the  sense  of  contrition,  penitence,  or  humility. 


THE  OFFICE  OF  CURATES  ORDAINED  OF  GOD.  27 

of  holy  church,  and  is  despised  and  persecuted  of  high  priests,  and  pre- 
lates, and  their  officers,  and  hated  of  other  curates  in  the  country. 
And  this  maketh  many  curates  to  be  neghgent  in  their  ghostly  cures,  and 
to  give  themselves  to  occupation  and  business  about  worldly  goods.  But 
these  negligent  curates  think  full  little  how  dearly  Christ  bought  man's 
soul  with  his  precious  blood  and  death,  and  how  hard  a  reckoning  he 
will  make  for  those  souls  at  doomsday.  Certainly,  it  seemeth  that  they 
are  out  of  the  faith  of  Christian  men.  For  they  make  themselves  not 
ready  to  come  and  answer  how  they  came  into  their  benefices  ;  and  how 
they  lived,  and  taught,  and  spent  poor  men's  goods.  For  if  they  had 
this  faith  ready  in  their  mind,  they  would  begin  a  better  life,  and  con- 
tinue therein." 

The  following  passage  is  from  the  tAventy-sixth  chapter  : — 

"  They  (the  worldly  clergy)  are  Antichrists,  forbidding  Christian  men 
to  know  their  belief,  and  to  speak  of  Holy  Writ.  For  they  say  openly 
that  secular  men  should  not  intermeddle  themselves  Avith  the  Gospel  to 
read  it  in  the  mother  tongue,  but  attend  to  a  holy  father's  preaching, 
and  do  after  such  in  all  things.  But  this  is  expressly  against  God's 
teacliing.  For  God  commandeth  generally  to  each  layman,  that  he 
should  have  God's  commandments  before  him,  and  teach  them  to  his 
children.  And  the  wise  man  biddeth  every  Christian  man,  that  all  his 
telling  be  in  the  commandments  of  God,  and  that  he  have  them  evermore 
in  his  mind.  And  St.  Peter  biddeth  us,  as  Christians,  be  ready  to  give 
a  reason  for  our  faith  and  hope  to  each  man  that  asketh  it.  And  God 
commands  his  priests  to  preach  the  Gospel  to  each  man,  and  the  reason 
is,  because  all  men  should  know  it,  and  ride  their  hfe  according  to  it. 
Lord !  why  should  worldly  pi'iests  forbid  secular  men  to  speak  of  the 
Gospel,  and  of  God's  commandments,  since  God  giveth  them  great  mt  of 
kind,"  and  great  desire  to  know  God,  and  love  him?  For  the  more 
goodness  they  shall  know  of  God,  the  more  they  shall  love  him  ;  while 
worldly  priests,  from  their  own  ignorance,  sloth,  idleness,  and  pride, 
stop  Christian  men  from  knowing  God,  and  shut  up  from  them  the  gifts 
which  God  hath  given  to  them.  Since  the  beginning  of  the  world, 
none  have  heard  higher  craft  of  Antichrist,  whereby  to  destroy  Christian 
men's  belief  and  charity,  than  is  this  blasphemous  heresy — that  laymen 
should  not  intermeddle  with  the  Gospel."  * 

The  next  passage  is  from  the  thii'tieth  chapter  : — 

"  They  take  not  tithes  and  ofterings  by  form  of  the  Old  Testament, 

"  Strong  natural  discernment. 

»  "  The  fourth  error  is,  tliat  they  think  more  of  statutes  of  sinful  men,  than  of  the  most  reasonable 
law  of  Almighty  God.  For  they  dread  the  pope's  law,  and  statutes  made  by  bishops,  and  other 
officers,  more  than  the  noble  law  of  the  Gospel.  Therefore  they  have  many  great  and  costly  books 
of  man's  law,  and  study  them  much  ;  but  few  curates  have  the  Bible  and  good  expositions  on  the 
Gospel :  they  study  them  but  little,  and  do  them  less.     But  would  to  God  that  every  parish  church 


28  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

parting  them  in  common  to  all  priests  and  ministers  of  the  church. 
Nor  according  to  the  form  of  the  Gospel,  taking  a  simple  livelihood, 
given  of  free  devotion  of  the  people,  without  constraining,  as  Christ  and 
his  apostles  did.  But  by  the  new  law  of  sinful  men,  one  priest  chal- 
lengeth  to  himself  all  the  tithes  of  a  great  country,  by  a  worldly  plea, 
and  by  new  censures  ;  while  he  neither  liveth  as  a  good  priest,  nor 
teacheth  as  a  curate,  nor  giveth  the  residue  to  poor  men,  but  wasteth  it 
in  pomp,  and  gluttony,  and  other  sins,  and  hindereth  true  priests  from 
doing  the  office  laid  on  them  by  God  Almighty.  Surely  it  seemeth  that 
these  priests  are  not  after  God's  law,  but  after  some  ordinance  of  sinful 
men,  and  would  be  masters  of  God,  and  lords  over  Christian  people, 
since  they  never  hold  the  law  of  God.  And  as  to  tithes,  them  they  take 
by  violence,  and  by  strong  curses,  against  men's  good  will,  and  make 
the  people  out  of  patience  and  charity  by  their  pleading,  and  do  not 
well  their  ghostly  office."  " 

VIII.  It  will  be  seen  from  these  extracts,  that  the  work  on  the  Office 
of  Curates  breathes  a  spirit  of  earnest  piety,  and  that  it  gives  prominence 
to  the  soiindest  Protestant  principle.  The  piece  Avhich  is  next  in  suc- 
cession, intitled.  Of  the  Order  of  Priesthood,*  is  of  the  same  complexion, 
touching  vigorously  on  the  same  evils,  and  pointing  to  the  same  remedy. 
The  matter  of  this  treatise  is  di\'ided  into  twenty-nine  sections,  or  chap- 
ters, but,  as  in  the  preceding  work,  with  more  of  the  appearance  of  order 
than  of  the  reality.     It  concludes  with  the  following  devout  appeal : — 

"  But  good  priests,  who  live  weU,  in  pureness  of  thought  and  speech 
and  deed,  and  in  good  example  to  the  people,  and  who  teach  God's  law 
up  to  their  knowledge,  and  who  travail  fast  night  and  day  to  learn  it 
better  and  teach  it  openly  and  constantly,  are  very  jirophets  of  God,  and 
holy  angels  of  God,  and  spiritual  lights  of  the  world,  as  God  saith  by  his 
prophets,  and  Jesus  Christ  in  the  Gospel,  and  saints  declare  it  well  by 
authority  and  reason.  Ye  priests,  think  on  this  noble  and  worthy  office, 
and  do  it  readily  according  to  your  knowledge  and  power.     Think  also, 

in  this  land  had  a  good  Bible,  and  good  expositions  on  the  Gospel,  and  that  the  priests  studied  them 
well,  and  taught  truly  the  Gospel  and  God's  commandments  to  the  people  !  Then  should  good  life 
prevail,  and  rest,  and  peace,  and  charity ;  sin  and  falseness  should  be  put  back — God  bring  this  end 
to  his  people  !  " — British  Reformers,  i.  125. 

"  This  subject  has  been  touched  upon  in  a  preceding  section  of  the  treatise.  "The  ninth  error  is, 
that  they  waste  poor  men's  goods  on  rich  fuis  and  costly  clothes,  and  worldly  array,  and  feasts  of 
rich  men,  and  in  gluttony,  drunkenness,  and  lechery.  For  they  sometimes  pass  great  men  in  their 
gay  furs,  and  precious  clothes,  fat  horses,  with  gay  saddles  and  bridles.  St.  Bernard  crietli, 
Whatever  curates  hold  of  the  altar  more  than  simple  livelihood  and  clothing,  is  not  theirs,  but  other 
men's." — Ibid.  i.  127. 

*  MS.  C.C.C.  Cambridge.  Trin.  Coll.  Dub.  Class  C.  Tab.  iii.  No.  12.  pp.  116—125.  The 
doctrine  of  this  work,  concerning  the  duty  of  lords  in  regard  to  the  wealth  of  the  delinquent  or 
indolent  among  the  clergy,  and  the  manner  in  which  it  sets  forth  preaching  as  compared  wilh 
other  priestly  services,  seem  to  determine  its  date  as  contemporaneous  with  the  works  imme- 
diately preceding. 


OF  GOOD-PREACHING  PRIESTS,  29 

ye  lords  and  mighty  men  who  support  priests,  how  dreadful  it  is  to 
maintain  worldly  priests  in  their  lusts,  who  neither  know  God,  nor  will 
learn,  nor  live  holily  in  this  noble  order.  For  ye  may  easily  amend 
them,  Avithout  cost  or  travail,  only  telling  them  that  ye  will  not  support 
them,  but  as  they  do  their  duty,  live  well,  and  preach  the  Gospel.  And 
certainly  they  would  then  do  so.  And  think,  ye  great  men,  were  not 
this  a  thousand-fold  better  than  to  conquer  all  the  world?  Hereby 
there  should  be  no  great  cost  to  you  nor  travail,  but  honour  to  God,  and 
endless  good  to  your  ownselves,  to  priests,  and  to  all  Christendom.  God, 
for  his  endless  mercy  and  charity,  bring  this  holy  end !    Amen." 

IX.  The  piece  which  concludes  thus,  is  followed  by  a  tract  intitled, 
Of  GooD-PiiEAcmNG  Priests.  It  begins  in  the  following  terms  : — 
"  The  first  general  point  of  poor  priests  that  preach  in  England  is  this — 
that  the  law  of  God  be  well  known,  taught,  maintained,  magnified.  The 
second  is — that  great  open  sin  that  reigneth  in  divers  states  be  destroyed,  and 
also  the  heresy  and  hypocrisy  of  Antichrist  and  his  followers.  The  third  is 
— that  true  peace  and  prosi^erity,  and  burning  charity,  be  increased  in 
Christendom,  and  especially  in  the  7'ealm  of  England,  for  to  bring  men 
readily  to  the  bliss  of  heaven."'^ 

Then  foUows  a  series  of  articles  which  expose  and  reprove  existing 
abuses,  and  various  means  are  dwelt  upon,  Avhich,  if  duly  apj^lied,  might, 
with  the  Divine  blessing,  go  far  towards  restoring  to  the  Christian 
reUgion  its  primitive  simplicity,  purity,  and  devout  feeling.  Thus  it  is 
urged  that  "  the  accursed  heresy  of  simony,"  so  inwrought  with  aU  the 
usages  of  the  clergy,  should  be  destroyed — destroyed  alike  "  in  benefices, 
orders,  sacraments,  and  pardons  ;"  and  that  "the  ravening  and  extortion 
of  prelates  and  their  officers,  which  they  do  under  colour  of  jurisdiction 
and  alms,  in  the  maintaining  of  sin  for  an  annual  rent,  and  the  like,  be 
wisely  and  truly  stopped,  and  that  they  be  well  chastised  for  thus 
robbing  the  king's  liege  men."  It  is  demanded  also,  "that  clerks  should 
be  meek  and  obedient  to  worldly  lords,  as  Christ  and  his  apostles  were, 
and  that  they  be  not  nourished  in  great  sin  by  exemption  from  the 
clerks  of  Antichrist,  lest  Christian  kingdoms  be  destroyed  because  of 
the  suffering  and  maintaining  of  accursed  sin."  The  next  principle  of 
the  needed  reformation  laid  down  is — "  that  Christian  men  fear  more 
the  rightful  curse  of  God,  for  breaking  his  commandments,  than  the 
wrongful  curse  of  sinfi.il  men,  who  curse  men  for  the  true  preaching  of 


<■  MS.  C.C.C.  Cambridge.  The  first  sentence  of  this  work  shows  that  it  was  written  in  behalf  of  a 
class  of  men ,  wlio,  as  we  have  before  observed,  do  not  become  known  to  us  until  near  the  close  of  the 
life  of  the  Reformer.  Its  doctrine  throughout  is  that  of  WycliiTe  when  his  views  were  most  matured. 
If  this  and  similar  pieces  be  compared  with  the  "  Pore  Caitif,"  or  the  "  Last  Age  of  the  Church,"  the 
reader  will  be  sensible  to  the  force  of  this  kind  of  evidence. 


30  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

the  Gospel,  and  the  fulfilling  of  the  works  of  mercy  ;  for  God  blesseth 
where  they  curse." 

It  is  argued  further — "  that  Christian  men  of  the  realm  should  not 
be  robbed  by  simony,  of  the  first  fruits  to  go  to  the  bishop  of  Rome ;  nor 
by  the  bishops  at  home  for  the  hallowing  of  churches,  altars,  and  such 
things  ;  that  Christian  men  should  give  more  heed  to  Christ's  Gospel  and 
his  Ufe,  than  to  any  bulls  from  the  sinful  bishops  of  this  world,  or  else 
they  forsake  Christ,  and  take  Antichrist  and  Satan  for  their  chief 
governor  : — .that  no  Hege  man  of  the  king  should  be  imprisoned  for  the 
wrongful  cursing  of  the  prelates,  while  he  is  ready  to  justify  himself  by 
Holy  Writ,  and  while  he  does  truly  his  oflfice : — and  that  whosoever 
doth  most  simony,  and  maintaineth  most  sin,  should  be  judged,  known, 
and  treated,  as  in  the  most  degree  a  heretic,  as  most  the  adversary  of 
Jesus  Christ,  and  as  Antichrist."  Wycliffe  then  adds,  "  If  any  man  can 
prove  by  Holy  Writ  or  reason  that  these  points  are  false,  poor  priests 
will  meekly  amend  them,  and  heartily  pray  all  good  men  to  help  them 
in  the  true  cause,  for  the  honour  of  God,  the  health  of  their  souls,  and 
the  salvation  of  Christian  nations." 

But  the  Reformer  has  not  concluded  his  intended  series  of  innovations, 
— he  moves  farther,  "  That  the  alms  of  lords,  given  to  prelates  and  the 
religious  upon  certain  conditions,  namely,  to  feed  certain  poor  men,  and 
to  other  hospitalities,  and  to  maintain  a  certain  number  of  good  priests, 
be  wisely  amended  by  the  king  and  the  lords,  whenever  those  goods  are 
turned  into  means  of  pomp,  gluttony,  lechery,  and  maintaining  of  sin : — 
That  the  poor  commoners  be  not  charged  with  taxes,  while  clerks,  and 
mainly  the  rehgious,  have  a  superfluity  of  gold  and  silver,  and  such 
vessels,  and  other  jewels,  since  all  these  goods  are  poor  men's  goods,  and 
clerks  are  not  lords  of  them,  but  merely  procurators  to  spend  them  faith- 
fully, according  to  poor  men's  need,  as  God's  law  and  man's  law  wit- 
nesseth : — That  the  wasted  treasure  hanging  on  stocks  and  stones  be  wisely 
spent  in  defence  of  the  kingdom,  and  relieving  of  the  poor  commons,  that 
the  people  of  our  land  be  not  brought  to  theft  nor  lechery  under  the 
colour  of  pilgrimage,  nor  alms  be  drawn  from  poor  needy  men,  bought 
with  Christ's  precious  blood : — That  the  clergy  of  our  land  be  restrained 
from  pride,  glorious  array,  and  worldly  occupation,  and  especially  that 
our  prelates  and  curates  be  charged  by  the  king  and  lords  to  teach  well 
their  subjects  by  example  of  good  life,  and  open  and  true  preaching  of 
the  Gospel,  as  busily  and  readily  as  they  ask  their  tithes: — That  none  of 
the  clergy  be  hindered  from  keeping  truly  and  freely  the  Gospel  of  Christ 
in  good  living  and  true  teaching  on  account  of  any  feigned  privilege  or 
tradition,  founded  by  sinfid  wretches: — That  no  priest  or  religious  man 
in  our  land  be  imprisoned  without  open  doom,  and  true  cause  fiilly 
known  to  our  king,  or  to  his   true  council ;  else  worldly  priests  and 


SENTENCE  OF  THE  CURSE  EXPOUNDED.  31 

feigned  religious  may  stop  true  men  from  preaching  of  Holy  Writ  and 
magnifying  of  the  king's  regalia,  and  may  condemn  the  king's  liege 
men  mthout  answer: — That  fairs  be  not  allowed  on  hoUdays,  never  on 
Sundays: — That  adultery  and  open  impurity  be  not  suffered  in  great 
places  in  our  realm,  nor  maintained  for  an  annual  rent,  as  that  is  utterly 
against  God's  bidding : — That  worldly  clerks,  and  the  feigned  religious, 
usurp  not  the  king's  regalia,  nor  steal  from  him  his  holy  pc^wer,  granted 
to  him  of  God,  for  no  cursing  or  hypocrisy,  since  they  are  bound  to  be 
true  tp  the  king,  and  to  forward  his  worship  and  the  profit  of  his  land : — 
and  that  the  king  and  lords  govern  themselves  in  their  state  as  God 
ordained  it,  in  great  wisdom,  might  of  men,  and  sufficient  riches,  to 
againstand  v^Tong  and  misdoers,  and  in  their  lordships  to  help  poor 
men,  the  fatherless  and  motherless,  and  widows  and  aliens,  and  to 
honour  and  reward  true  men,  and  clerks  living  in  meekness,  wiUing 
poverty,  and  busy  spiritual  labour  for  the  help  of  man's  soul,  as  Christ 
and  his  apostles  did." 

X.  The  next  piece,  xinder  the  title  of  The  Great  Sentence  of  the  Curse 
Expounded,  is  much  more  extended  than  the  one  preceding  it,  and 
throughout  is  in  the  same  degree  pregnant  with  the  seeds  of  reformation. 
It  begins  with  the  words — F'irst,  all  heretics  againstanding  the  faith  of 
Holy  Writ  be  cursed  solemnly  four  times  in  the  year,  and  also  maintainers 
or  consenters  to  heresy  or  heretics  in  their  errors.^'-  The  matter  of  this 
treatise  is  distributed  into  seventy-nine  chapters,  and  extends  to  nearly 
a  hundred  ■  quarto  pages.  The  reference  in  the  sixteenth  chapter  to 
the  war  then  going  on  in  Flanders  "  for  the  love  of  two  false  priests, 
who  are  open  Antichrists,"  and  some  other  allusions  to  contemporary 
events,  show  that  this  piece  was  written  by  the  Reformer  not  more  than 
two  or  three  years  before  his  death.*  The  points  in  this  treatise,  which 
engage  the  attention  of  the  writer,  are  those  which  came  before  the 
people  from  quarter  to  quarter  as  this  periodical  anathema  was  pro- 
nounced in  their  hearing. 

The  Reformer  begins  by  defining  heresy,  on  the  authority  of  Augustine 
and  other  clerks,  as  "  error  maintained  against  Holy  Writ."  But  our 
worldly  prelates,  he  remarks,  maintain  error  against  Holy  Writ  "  in  the 
matter  of  preaching  the  Gospel  of  Christ,  and  therefore  they  are  them- 
selves cursed  heretics.  For  when  Paul  asks  how  men  should  preach 
but  as  they  are  sent,  they  uuderstand  that  of  such  men  only  as  are  sent 
by  the  pope,  and  other  worldly  prelates."  On  this  ^^lea,  it  is  observed, 
they  not  only  silence  many  good  men,  causing  the  servants  of  God  to 


MS.  C.C.C.  Cambridse. 

The  further  f  videnee  in  re^^peet  to  date  is  in  chapters  iii.  xv.  xvi.  xix.  xxvi. 


82  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

depend  for  liberty  to  preach  on  approval  from  the  children  of  the  fiend,  but 
even  an  angel  from  heaven  would  not  dare  deliver  the  message  of  the 
Almighty  to  save  men's  souls,  because  some  worldly  priest  has  presumed 
to  contravene  the  commandment  of  God.  But  Avhatever  may  be  the 
doctrine  or  practice  of  the  rulers  of  the  church  in  this  respect,  "  sending 
by  those  worldly  prelates  is  not  enough,  without  a  sending  of  God,  as 
Paul  saith."  Nevertheless,  it  is  so,  that  "  poor  priests  are  slandered  as 
heretics,  accursed,  and  imprisoned,  mthout  answer,  forasmuch  as  they 
stand  up  for  Christ's  life  and  teaching,  and  the  maintenance  of  the. king's 
regalia." 

According  to  the  "  Great  Sentence,"  all  persons  were  accursed,  who 
should  "  spoil,  or  take  away  any  right  from  holy  church,  or  defraud 
holy  church  of  any  endowment."  On  this  point,  it  is  remarked,  that 
"  Christian  men,  taught  in  God's  laAv,  call  holy  chiirch,  the  congregation 
of  just  men,  for  whom  Jesus  Christ  shed  his  blood,  and  they  do  not  so 
call  stones,  and  timber,  and  earthly  rubbish,  which  Antichrist's  clerks 
magnify  more  than  God's  righteousness,  and  the  souls  of  Christian  men. 
True  teaching  is  most  due  to  holy  church,  and  is  most  charged  of 
God,  and  most  profitable  to  Christian  souls.  Insomuch  therefore  as 
God's  word,  and  the  bliss  of  heaven  in  the  souls  of  men,  are  better  than 
earthly  goods,  insomuch  are  those  worldly  priests  who  withdraw  the 
great  debt  of  holy  teaching  worse  than  thieves,  and  more  accursedly 
sacrilegious  than  the  ordinary  thief  who  breaks  into  churches  and  steals 
thence  chaHces,  and  vestments,  and  never  so  much  gold,"  The  fault,  and 
the  just  doom  of  such  men,  are  illustrated  by  an  allusion  to  feudal  rela- 
tionships. They  hold  their  office  to  certain  ends,  such  as  Christ  and 
the  apostles  had  set  before  them ;  and  inasmuch  as  they  not  only  fail  to 
perform  the  duties  of  that  oifice,  but  prevent  others  who  are  able  and 
willing  to  perform  them  from  so  doing,  they  are  pronounced  traitors  to 
the  said  lord,  and  their  place  is  said  to  be  a  forfeiture. 

The  third  chapter  commences  with  the  often -repeated  complaint,  that 
the  clergy  should  so  commonly  apply  the  revenues  of  the  church  to  the 
purposes  of  luxury,  and  neglect  the  poor.  But  the  lieaviest  censure  in 
this  connexion  is  directed  against  the  pontiff.  "  Certainly  some  men 
understand  that  the  cruel  manslayer  of  Rome  is  not  Peter's  successor, 
but  Christ's  enemy,  and  the  emperor's  master,  and  poison  under  colour 
of  hoHness,  and  that  he  maketh  most  unable  curates."  Again-^"  This 
evil  manslayer,  poisoner,  and  burner  of  Christ's  servants,  is  made  by 
evil  clerks  to  be  the  ground  and  root  of  all  the  misgovernance  of  the 
church:  and  yet  they  make  bHnd  men  believe  that  he  is  head  of  lioly 
church,  and   the  most  holy  father,  who  may  not  sin!"      Grosstete"  is 

"  The  celebrated  Bishop  of  Lincoln. 


SENTENCE  OF  THE  CURSE   EXPOUNDED.  ;53 

mentioned  as  having  been  of  a  different  judgment  concerning  the  papacy 
in  his  day,  and  as  having  expressed  that  judgment  to  the  pontiff  himself 
with  an  integrity  and  fearlessness  ever  to  be  admired.  The  fourth,  fifth, 
and  sixth  chapters  treat  of  the  simony  connected  Avith  admission  to 
orders,  the  obtaining  of  benefices,  and  the  administration  of  the  sacra- 
ments. The  ecclesiastical  system  is  said  to  be  so  constructed  in  all 
respects  as  to  favour  the  enriching  of  the  priesthood,  and  the  plunder 
of  the  people.  But  while  the  exercise  of  every  priestly  function  carried 
its  tax  along  with  it,  some  of  its  acts  imposed  a  heavier  bu.rden  than 
others.  "  If  men  foohshly  make  a  vow  to  go  to  Rome,  or  Jerusalem,  or 
Canterbury,  or  on  any  other  pilgrimage,  that  we  deem  of  greater  weight 
than  the  vow  made  at  our  christening  to  keep  God's  commandments,  to 
forsake  the  fiend  and  all  his  works.  But  though  men  break  the  highest 
commandments  of  God,  the  rudest  parish  priest  shall  anon  absolve  him. 
But  of  the  vows  made  of  our  ovm  head,  though  many  times  against 
God's  will,  no  man  shall  absolve  bvit  some  great  worldly  bishop,  or  the 
most  worldly  priest  of  Rome — the  master  of  the  emperor,  the  fellow  of 
God,  and  the  deity  on  earth  !" 

On  the  sale  of  masses  Wycliffe  writes — "  Ah  Lord !  how  much  is  our 
king  and  our  realm  helped  by  the  masses  and  the  prayers  of  simonists 
and  heretics,  full  of  pride,  and  envy,  and  who  so  much  hate  poor  priests 
for  teaching  Christ's  life  and  the  Gospel."  But  the  following  passage 
shows  that  until  within  a  year  or  two  of  his  death  Wycliffe  believed  in 
the  existence  of  an  intermediate  state,  and  that  the  devout  intercessions 
of -the  living  might  be  in  some  sense  beneficial  to  the  dead  who  had 
not  passed  beyond  that  state.  "  Saying  of  mass,  with  cleanness  of  holy  ^- 
life,  and  burning  devotion,  pleaseth  God  Almighty,  and  is  profitable  to 
Christian  souls  in  purgatory,  and  to  men  living  on  earth  that  they  may 
withstand  temptations  to  sins."  The  following  passage  shows  also  that 
he  still  thought  highly  of  the  functions  of  the  priest  as  exercised  in 
consecrating  the  elements  of  the  eucharist.  "  Think,  therefore,  ye  pure 
priests,  how  much  ye  are  beholden  to  God  who  gave  you  power  to 
sacred"  his  own  precious  body  and  blood  of  bread  and  wine,  a  power 
which  he  never  granted  to  his  own  mother  or  to  the  angels.  Therefore 
with  all  your  desire,  and  reverence,  and  devotion,  do  your  office  in  the 
sacrament !" 

The  eighth  chapter  commences  with  passages  from  St.  Gregory,  St. 
Augustine,  St.  Bernard,  and  others,  concerning  the  duties  of  the  pastoral 
office.  On  these  passages  suitable  comment  is  made ;  and  it  is  especially 
remarked,  that  the  men  who  have  filled  this  office  with  the  greatest  success 
have  generally  been  men  on  whom  it  has  been  forced.     It  is  said  that 

'  Consecrate. 
D 


84  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANITSCEIPT. 

no  man  should  seek  it,  inasmuch  as  that  would  be  to  forget  the  admoni- 
tion of  Scriptui'e — "  No  man  taketh  this  honour  upon  himself,  but  he  that 
is  called  of  God,  as  was  Aaron."  When  bishoprics  were  poor,  and  to 
become  a  bishop  was  to  be  exposed  to  martyrdom,  it  might  have  been 
well  to  aspire  to  such  distinction  ;  but  in  these  later  times,  when  the 
office  is  connected  with  much  temptation  to  indulge  in  every  sort  of 
Avorldliness,  a  devout  man  may  with  good  reason  avoid,  rather  than  seek 
such  an  elevation. 

Such  persons  are  said  to  calumniate  Christ  and  his  disciples,  as 
having  failed  to  present  a  true  pattern  of  hfe  to  their  followers,  so  long 
as  their  own  life  presents  an  example  so  widely  different  from  that 
which  has  been  thus  placed  before  them.  "  It  is  a  great  sin  to  witness 
falsely  against  a  poor  man  ;  it  is  a  greater  sin  so  to  witness  against  a 
holy  man  ;  but  most  of  all  to  do  so  with  the  name  of  Christ,  the  Head  of 
all  saints,  and  the  Lord  of  all  lords.  Also  it  is  a  great  sin  to  lie,  and  to 
defraud  men  of  their  temporal  goods  ;  much  more  to  deprive  them  of 
spiritual  goods,  of  virtues,  and  good  life,  and  most  of  all  to  deprive  them 
of  faith,  and  of  the  mirror  of  Christ's  life,  which  is  the  ground  of  all 
well-being  hereafter." 

The  following  passage  expresses  Wycliffe's  opinion  respecting  the 
middle-age  usage  well  known  by  the  name  of  "  the  rights  of  sanctuary," 
which  consisted  in  extending  the  privilege  of  the  Hebrew  cities  of 
refuge  to  certain  ecclesiastical  edifices,  and  that  not  merely  in  respect  to 
manslaying,  but  to  offences  of  all  descriptions.  The  communities  of 
such  places  are  said  to  "  challenge  franchise  and  privilege,  that  wicked 
men,  open  thieves,  and  manslayers,  and  those  who  have  borrowed 
their  neighbours'  goods,  and  are  in  power  to  pay  and  make  restitution, 
shall  there  dwell  in  sanctuary,  and  no  man  impeach  them  by  process  of 
law,  nor  oath  sworn  on  God's  body  ;  and  they  maintain  stiffly  that  the 
king  must  confirm  this  privilege,  and  such  nests  of  thieves  and  robbery 
in  his  kingdom  ! "  In  rude  states  of  society,  some  usage  of  this  nature 
has  generally  obtained  ;  but  in  the  age  of  the  Reformer,  its  abuses  had 
become  greater  than  its  uses.  Wycliffe  regarded  all  such  obtrusions  of 
the  authority  of  the  priest  on  the  province  of  the  civil  magistrate  with 
suspicion,  and  remarks  in  this  treatise,  that  a  man  has  better  prospect 
of  justice  if  cited  before  "  the  king  or  the  emperor,"  than  if  obliged 
to  appear  before  any  tribunal  called  "  court  Christian." 

Hence  few  things  excited  more  indignation  in  the  Reformer,  than 
that  the  clergy,  who  were  generally  so  much  disposed  to  invade  the 
sphere  of  the  magistrate,  should  have  set  up  a  claim  of  exemption 
from  his  authority  even  in  civil  matters. 

"  Worldly  clerks,  and  feigned  religious,"  he  writes,  "  break  and 
destroy  much  the  king's  peace  and  his  kingdom.     For  the  prelates  of 


SENTENCE  OF  THE  CURSE  EXPOUNDED.  35 

this  world,  and  priests,  more  or  less,  say  fast,  and  write  in  their  law, 
that  the  king  hath  no  jurisdiction  nor  power  over  their  persons,  nor 
over  the  goods  of  holy  church.  And  yet  Christ  and  his  apostles  were 
most  obedient  to  kings  and  lords,  and  taught  all  men  to  be  subject  to 
them,  and  to  serve  them  truly  and  skilfully  in  bodily  works,  and  to 
dread  them  and  worship  them  before  all  other  men.  The  wise  king 
Solomon  put  down  a  high  priest  who  was  false  to  him  and  his  kingdom, 
and  exiled  him,  and  ordained  a  good  priest  in  his  room,  as  the  third 
book  of  Kings  telleth, 

"  And  Jesus  Christ  paid  tribute  to  the  emperor,  and  commanded  men 
to  pay  him  tribute.  And  St.  Peter  commandeth  Christian  men  to  be 
subject  to  every  creature"  of  men,  whether  unto  the  king  as  more  high 
than  others,  or  unto  dukes  as  sent  of  him,  to  the  vengeance  of  evil-doers, 
and  the  praise  of  good  men.  Also  St.  Paul  commandeth,  by  authority 
of  God,  that  every  soul  be  subject  to  the  higher  powers,  for  there  is  no 
power  but  of  God,  Princes  be  not  to  the  dread  of  good  workers,  but  of 
evil.  Wilt  thou  not  dread  the  power — do  good  and  thou  shalt  have 
praising  of  the  same.  For  he  is  God's  minister  to  thee  for  good. 
Surely  if  thou  hast  done  evil,  dread  thou,  for  he  beareth  not  the  sword 
in  vain.* 

"  Our  Saviour,  Jesus  Christ,  suffered  meekly  a  painful  death  under 
Pilate,  not  excusing  himself  from  his  jurisdiction  by  his  clergy.''  And 
St.  Paul  professed  himself  ready  to  suffer  death  by  doom  of  the 
emperor's  justice,  if  he  were  worthy  of  death,  as  Deeds  of  the  Apostles 
showeth.  And  Paul  appealed  to  the  heathen  emperor  from  the  priests  of 
the  Jews,  for  to  be  under  his  jurisdiction,  and  to  save  his  life.  Lord  !  who 
hath  made  our  worldly  clergy  exempt  from  the  king's  jurisdiction  and 
chastening,  for  since  God  giveth  kings  this  office  over  all  misdoers,  clerks, 
and  particularly  high  priests,  should  be  most  meek  and  obedient  to  the 
lords  of  this  world,  as  were  Christ  and  his  apostles,  and  should  be  a 
mirror  before  all  men,  teaching  them  to  give  this  meekness  and  obedience 
to  the  king  and  his  righteous  laws.  How  strong  thieves  and  traitors 
are  they  now  to  lords  and  kings,  in  denying  this  obedience,  and  giving 
an  example  to  all  men  in  the  land  to  become  rebels  against  the  king 
and  lords.  For  in  this  they  teach  ignorant  men,  and  the  commons  of 
the  land,  both  in  Avords  and  laws,  and  open  deeds,  to  be  false  and 
rebellious  against  the  king  and  other  lords.  And  this  seemeth  well  by 
their  new  law  of  decretals,*^  where  the  proud  clerks  have  ordained  this — 
that  our  clergy  shall  pay  no  subsidy  nor  tax,  nor  keeping  of  our  king, 
and  our  realm,  without  leave  and  assent  of  the  worldly  priest  of  Rome. 

«  Ordinance  of  man.  4  1  Peter  ii.  13,  14.     Rom.  xiii.  1—4. 

<•  By  any  ecclesiastical  pretext,  or  plea  of  priesthood. 

''  Forged  decrees,  meant  to  sustain  the  more  extravagant  pretensions  of  the  papacy. 
D  2 


80  0\  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

And  yet  many  times  this  proud  worldly  priest  is  an  enemy  of  oui'  land, 
and  secretly  maintaineth  oiir  enemies  in  war  against  us  with  our  own 
gold.  And  thus  they  make  an  alien  priest,  and  he  the  proudest  of  all 
priests,  to  be  chief  lord  of  the  whole  of  those  goods  which  clerks  possess 
in  the  realm,  and  that  is  the  greatest  part  thereof!  Wliere,  then,  are 
there  greater  heretics  to  God  or  holy  church,  and  particularly  to  their 
liege  lord  in  this  kingdom  ?  To  make  an  alien  worldly  priest,  an  enemy 
to  us,  the  chief  lord  over  the  greater  part  of  our  country  ! 

"  And  commonly  the  new  laws  which  the  clergy  have  made  are 
contrived  with  much  subtlety  to  bring  down  the  power  of  lords  and 
kings,  and  to  make  themselves  lords,  and  to  have  all  in  their  power. 
Certainly  it  seemeth  that  these  worldly  prelates  are  more  bent  to  destroy 
the  power  of  kings  and  lords,  which  God  ordained  for  the  government 
of  his  church,  than  God  is  to  destroy  even  the  power  of  the  fiend  : — for 
God  setteth  the  fiend  a  term  which  he  shall  do,  and  no  more  ;  but  he 
still  suflfereth  his  power  to  last,  for  the  profit  of  Christian  men,  and  the 
great  punishment  of  misdoers  ;  but  these  worldly  clerks  would  never 
cease,  if  left  alone,  until  they  have  fully  destroyed  kings  and  lords,  with 
their  regalia  and  power."  •* 

The  next  chapter  relates  to  the  excommunication  commonly  pro- 
nounced against  all  perjured  persons  :  and  prelates,  and  the  beneficed 
clergy  generally,  are  admonished,  that  to  this  sentence  they  are  them- 
selves jiistly  exposed,  by  reason  of  the  many  things  in  their  conduct 
which  are  contrary  to  their  oaths,  taken  when  entering  upon  their  office. 
Another  point  against  which  this  periodical  anathema  was  directed,  was 
the  conduct  of  men  who  should  in  any  way  prevent  the  due  execution 
of  the  "  will  of  a  dead  man."  But  our  blessed  Lord,  in  his  testament,  is 
said  to  "  bequeath  to  his  disciples  and  their  successors,  peace  in  them- 
selves, and  in  the  world  persecution  and  tribulation  for  his  law.  But 
worldly  clerks  break  shamefully  this  worthy  testament  of  Jesus  Christ, 
for  they  seek  the  peace  and  prosperity  of  this  world — peace  with  the 
fiend,  and  with  their  flesh,  and  will  endure  no  labour  for  keeping  or 
teaching  God's  law,  but  rather  persecute  good  men  who  would  teach  it, 
and  so  make  Avar  upon  Christ  and  his  people,  to  obtain  worldly  muck, 
which  Christ  forbids  to  clerks.  In  the  life  of  Christ,  and  in  his  Gospel, 
which  is  his  testament,  and  in  the  life  and  teaching  of  his  apostles,  our 
clerks  will  find  nothing  but  poverty,  meekness,  spiritual  labour,  and  the 
despisings  of  worldly  men,  because  reproved  for  their  sins,  and  great 
reward  in  heaven  for  their  good  Ufe,  and  true  teaching,  and  cheerful 
suffering  of  death. — Therefore  Jesus  Christ  was  so  poor  in  this  life, 
that  he  had  no  house  of  his  own  by  worldly  title  to  rest  his  head  in,  as 

«  Chap.  xi. 


sp:ntence  of  the  curse  expounded.  87 

he  himself  saith  in  the  Gospel.  And  St.  Peter  was  so  poor,  that  he  had 
neither  silver  nor  gold  to  give  to  a  poor  crooked  man,  as  he  witnesseth 
in  the  book  of  the  Apostles'  Deeds.  St.  Paul  was  so  poor  in  worldly 
goods,  that  he  laboured  with  his  hands  for  his  Livelihood,  and  suffered 
much  persecution  and  watchfulness,  and  great  thought  for  all  churches 
in  Christendom,  as  he  himself  saith,  and  as  is  said  in  many  places  of 
Holy  Writ.  And  St.  Bernard  writeth  to  the  pope,  that  in  this  worldly 
array,  and  plenty  of  gold,  and  silver,  and  lands,  he  is  successor  of 
Constantine  the  emperor,  and  not  of  Jesus  Christ  and  his  disciples. 
And  Jesus  said,  on  confirming  this  testament  after  rising  from  the 
dead — As  my  Father  sent  me,  so  I  send  you,  that  is,  to  labour,  and  per- 
secution, and  poverty,  and  hunger,  and  martyrdom  !"" 

Thus,  in  the  judgment  of  WyclifFe,  the  church,  and  especially  the 
clerg}^,  should  be  regarded  as  in  the  place  of  executors  to  the  will  of 
Chiist,  that  will  being  strictly  confined  to  the  setting  forth  of  it  in 
Holy  Scripture  ;  and  the  ecclesiastical  persons  of  the  age  are  charged 
with  grossly  violating  their  obligations  in  respect  to  that  testament,  both 
by  their  teaching  and  example.  The  next  anathema  was  that  pro- 
nounced on  all  persons  who  should  "  falsify  the  king's  charter,  or  assist 
thereto."  But  it  is  alleged  that  the  lands  of  the  clergy  were  granted  by 
the  king  for  certain  specified  piu'poses,  and  that  clergymen  commonly 
apply  the  produce  of  such  lands  to  purposes  the  opposite  of  those 
specified,  and  that  in  so  doing  they  sin  against  the  charter  both  of  their 
earthly  and  their  heavenly  sovereign. 

"AJso  they  falsify  the  king's  charter  by  great  treason,  when  they 
make  the  proud  bishop  of  Rome,  who  is  the  chief  manqueller  on  earth, 
and  the  chief  maintainer  thereof,  the  chief  worldly  lord  of  all  the  goods 
which  clerks  possess  in  our  realm,  and  that  is  almost  all  the  realm,  or 
the  more  part  thereof  For  he  should  be  the  meekest  and  the  poorest 
of  priests,  and  the  most  busy  in  God's  service  to  save  men's  souls,  as 
were  Christ  and  his  apostles,  since  he  caUeth  himself  the  chief  vicar  of 
Christ.  Hereby  these  worldly  clerks  show  themselves  traitors  to  God, 
and  to  their  liege  lord  the  king,  whose  law  and  regalia  they  destroy  by 
their  treason  in  favour  of  the  pope,  whom  they  nourish  in  the  works  of 
Antichrist,  that  they  may  have  their  worldly  state,  and  opulence,  and 
lusts  maintained  by  him." 

The  sixteenth  chapter  commences  with  these  words  :  "  All  those  who 
falsify  the  pope's  bulls  or  a  bishop's  letter,  are  cursed  grievously  in  all 
churches  four  times  in  the  year."     Here  Wycliffe  proceeds  to  ask.: — 

"  Lord,  why  was  not  Christ's  Gospel  put  in  this  sentence  by  our 
worldly  clerks  ?     Here  it  seems  they  magnify  the  pope's  bull  more  than 

"  Chap.  xiv. 


38  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

the  Gospel  ;  and  in  token  of  this  they  punish  more  the  men  Avho  tres- 
pass against  the  pope's  bulls  than  those  who  trespass  against  Christ's 
Gospel.  And  hereby  men  of  this  world  dread  more  the  pope's  lead,"  and 
his  commandment,  than  the  Gospel  of  Christ  and  God's  commands  ;  and 
thus  Avretched  men  in  this  world  are  brought  out  of  belief,  and  hope, 
and  charity,  and  become  rotten  in  heresy  and  blasphemy,  even  worse 
than  heathen  hounds.  Also  a  penny  clerk,  who  can  neither  read  nor 
understand  a  verse  of  his  psalter,  nor  repeat  God's  commandments, 
bringeth  forth  a  bull  of  lead,  witnessing  that  he  is  able  to  govern  many 
souls,  against  God's  doom,  and  open  experience  of  truth.  And  to  pro- 
cure this  false  bull  they  incur  costs,  and  labour,  and  oftentimes  fight, 
and  give  much  gold  out  of  our  land  to  ahens  and.  enemies,  and  many 
thereby  are  dead  by  the  hand  of  our  enemies,  to  their  comfort,  and  our 
confusion.  Also  the  proud  priest  of  Rome  getteth  images  of  Peter  and 
Paul,  and  maketh  Christian  men  beUeve  that  all  which  his  bulls  speak 
of  is  done  by  aiithority  of  Christ ;  and  thus,  as  far  as  he  may,  he  maketh 
this  bull,  which  is  false,  to  be  Peter's,  and  Paul's,  and  Christ's,  and  in 
that  maketh  them  false.  And  by  this  blasphemy  he  robbeth  Christen- 
dom of  faith,  and  good  life,  and  worldly  goods. 

"  And  if  any  poor  man  tell  the  truth  of  Holy  Writ  against  the  hypo- 
crisy of  Antichrist  and  his  officers,  nought  else  follows  but  to  curse  him, 
to  imprison,  burn,  and  slay  him,  without  answer.  It  now  seemeth  that 
John's  prophecy  in  the  Apocalypse  is  fulfilled,  that  no  man  shall  be  hardy 
enough  to  buy  or  sell  without  the  token  of  the  cursed  beast  ;*  for  now, 
no  man  shall  do  aught  in  the  street  without  these  false  bulls  of  Anti- 
christ ;  not  taking  reward^  to  the  worship  of  Jesus  Christ  and  of  the 
Holy  Ghost  in  men's  souls,  but  all  to  these  dead  bulls,  bought  and  sold 
for  money,  as  men  buy  or  sell  an  ox  or  beast !" 

In  the  seventeenth  chapter  the  Reformer  says  : — 

"  The  Gospel  telleth  that  at  doomsday  Jesus  Christ  shall  reckon  gene- 
rally with  men  for  works  of  mercy,  and  if  they  have  not  done  them,  then, 
as  Christ  biddeth,  they  shall  be  damned  without  end.  But  Christ  shall 
not  then  speak  a  word  of  tithes.  If  indeed  men  grant  that  tithes  are  works 
of  mercy  and  alms,  as  feeding  and  clothing  poor  men,  certainly  it  seemeth 
that  all  this  cursing  is  for  their  own  covetousness,  not  for  the  sins  of  the 
people,  or  any  trespass  against  God.  For  then  their  curse  shoidd  be 
most  where  there  is  most  sin,  and  despite  against  God.  But  this  is  not 
done,  as  all  knowing  men  see  manifestly."  The  law,  it  is  alleged,  teaches 
— that  no  man  who  is  himself  ''  rightfully  cursed"  may  lawfully  cui'se 
another  ;  but  the  clergy  who  fail  to  discharge  the  duties  of  their  solemn 
office  are  under  the  curse  of  the  Head  of  the  church,  and  are  sinners  "  a 

•  The  seal  attached  to  papal  documents.  *  Rev.  xiii.  17, 

'  Not  having  regard,  kc. 


SENTENCE  OF  THE  CURSE  EXPOUNDED.  39 

thousandfold  more"  ihan  are  their  people  when  their  great  fault  is,  that 
"  they  pay  not  their  tithes." 

The  Reformer  expands  this  grave  accusation  in  the  follo^\4ng  terms  : — 

"  Christ  said  that  the  Son  of  man  came  not  to  lose  men's  lives  and 
souls,  but  to  save  them,  as  the  Gospel  of  Luke  -witnesseth.  Why  then 
dare  these  wayward  curates  to  curse  so  many  men's  souls  to  hell,  and 
bodies  to  prison,  and  to  the  loss  of  chattels,  and  sometimes  to  death, 
for  a  little  muck,  while  they  are  themselves  cxirsed  of  God  for  simony 
done  at  their  entrance  into  office,  and  for  failure  in  preaching,  and  in 
example  of  holy  life,  tithes  being  not  therefore  due  to  them,  but  only 
pain  in  hell  ?  Oftentimes  they  are  evil  tormentors,  and  slay  the  soul 
bought  with  Christ's  precious  blood,  which  is  better  than  all  the  riches 
of  this  world.  They  are  not  spiritual  fathers  to  Christian  soids  who 
would  damn  them  to  hell  by  their  cursing  for  the  sake  of  a  little  perish- 
ing clay.  Even  pagan  persecutors  were  content  to  torment  the  body, 
and  not  the  soul  for  evermore  ;  but  these  children  of  Satan  cast  about  by 
all  means  in  their  power  to  slay  the  soul  in  everlasting  pain  !  Certainly 
these  wayward  curates  of  Satan  seem  in  this  thing  worse  than  the  fiends 
of  hell ;  for  in  hell  they  torment  no  soul  except  for  everlasting  sin,  while 
these  clerks  of  Satan  curse  souls  to  hell  for  a  Httle  temporal  debt,  which 
they  will  pay  as  soou  as  they  are  able,  and  oftentimes  when  it  is  no  debt, 
except  by  long  error,  and  theft,  and  custom,  brought  in  against  God's 
commandments  !" 

In  the  next  chapter,  the  Reformer  insists,  that  the  clergy,  in  place  of 
demanding  tithes  from  the  more  needy  of  their  flock,  should  employ  their 
influence  with  the  rich  to  procure  relief  for  the  necessities  of  the  poor. 

"  Men  wonder  highly,"  he  observes,  "  why  curates  are  so  charrouse 
to  the  people  in  taking  tithes,  since  Christ  and  his  apostles  took  no  tithes 
as  men  do  now  ;  and  neither  paid  them,  or  even  spoke  of  them,  either  in 
the  Gospel,  or  the  Epistles,  which  are  the  perfect  law  of  freedom  and 
grace.  But  Christ  lived  on  the  alms  of  Mary  Magdalene,  and  of  other 
holy  women,  as  the  Gospel  telleth,  and  apostles  lived,  sometimes  by  the 
labour  of  their  hands,  and  sometimes  took  a  poor  livelihood  and  cloth- 
ing, given  of  free-will  and  devotion  by  the  people,  without  asking  or 
constraining.  And  to  this  end  Christ  said  to  his  disciples  that  they 
should  eat  and  drink  such  things  as  were  set  before  them,  and  take 
neither  gold  nor  silver  for  their  preaching,  or  giving  of  sacraments. 
And  Paul  giving  a  general  rule  for  priests,  saith  thus,  '  We  having  food 
and  clothing  to  hile"  us,  with  these  things  be  we  assayed,  **  as  Jesus 
Christ.'  And  Paul  proved  that  priests  preaching  truly  the  Gospel 
should  live  by  the  Gospel,  and  said  no  more  of  tithes.  Certes,""  as  tithes 
was  due  to  priests  and  deacons  in  the  old  law,  so  bodily  circumcision  was 

•  Cover  us.  *  Satisfied— content.  '  Certainly— surely. 


40  ON  THE  WKITTNGS  OF  WYCLIFFE  IN  MANUSCRirX. 

tlieii  needful  to  all  men,  but  it  is  not  so  now,  in  tl»e  law  of  grace ;  and 
yet  Christ  was  circumcised.  But  we  read  not  where  he  took  tithes  as 
we  do,  and  we  read  not  in  all  the  Gospel  where  he  paid  tithes  to  the 
high-priest,  or  bid  any  other  man  do  so.  Lord,  why  should  oui'  worldly 
priests  charge  Christian  people  with  tithes,  offerings,  and  customs,  more 
than  did  Christ  and  his  apostles,  and  more  than  men  were  charged  in 
the  old  law  ?  For  then  all  priests,  and  deacons,  and  officers  of  the  temple 
were  maintained  by  tithes  and  offerings,  and  had  no  other  lordship. 
But  now,  a  worldly  priest,  who  is  more  unable  than  others,  by  means  of 
a  bull  of  Antichrist,  hath  all  the  tithes  and  offerings  to  himself !  If 
tithes  were  due  by  God's  commandment,  then  everywhere  in  Christen- 
dom woidd  be  one  mode  of  tithing.  But  it  is  not  so. — Would  God  that 
all  wise  and  true  men  would  inquire  whether  it  were  not  better  for  to 
find"  good  priests  by  free  alms  of  the  people,  and  in  a  reasonable  and 
poor  livehhood,  to  teach  the  Gospel  in  word  and  deed,  as  did  Christ  and 
his  apostles,  than  thus  to  pay  tithes  to  a  worldly  priest,  ignorant,  and 
negUgent,  as  men  are  now  constrained  to  do  by  bidls  and  new  ordi- 
nances of  priests.'"' 

Wycliffe  then  demands  to  know  who  has  given  this  coercive  power  to 
churchmen,  seeing  that  Christ  and  his  disciples  had  it  not,  and  adds — 
"  If  the  first  ordinance  of  Christ  and  his  apostles  come  again  to  Christen- 
dom, then  shall  Christian  people  be  free  to  take  their  tithes  and  offer- 
ings from  wayward  priests,  and  not  maintain  them  in  sin."  But  it  is  at 
the  same  time  said,  that  they  must  contribute  "  reasonable  Uvelihood  to 
good  priests,  and  this  were  much  better  and  easier,  both  for  priests  and 
commons,  for  this  world  and  the  other." 

In  the  beginning  of  the  next  chapter,  there  is  mention  of  the  council 
in  London,  at  time  of  the  "  earth-shaking,"  an  allusion  which  farther 
shows  that  this  treatise  was  written  not  more  than  two  years  at  the 
most  before  the  decease  of  the  Eeformer.  The  clergy  present  on  that 
occasion  are  said  to  have  introduced  a  "  new  dispensation,"  declaring  it 
to  be  error  to  say,  "  that  secular  lords  may  at  their  doom  (in  the  exercise 
of  their  own  opinion  or  authority)  take  temporal. goods  from  the  church 
which  trespasseth  by  long  custom."  To  which  it  is  repHed,  "  If  this  be 
error,  as  they  say  falsely,  then  the  king,  and  secular  lords,  may  take  no 
farthing  nor  farthing's  worth  from  a  worldly  clerk,  though  he  should 
owe  him,  or  his  liege  men,  never  so  much,  and  may  well  pay  it,  but  will 
not."  It  is  insisted,  that  on  this  principle,  were  the  college  of  cardinals 
to  become  an  organised  banditti,  the  authority  of  the  king  should  not 
be  exercised  to  curb  their  marauding.  Should  such  men  send  money 
out  of  the  land  to  never  so  great  an  extent,  the  monarch  must  not 

•  Support— maintain.  >  Cliap.  xviii. 


SENTENCE  OF  THE  CURSE  EXrOUNDED.  41 

suppose  that  it  pertains  to  him  to  prevent  such  impoverishment  of  the 
realm  ;  and  were  a  body  of  monks,  friars,  or  clerks,  to  conspire  the 
poisoning  of  the  king,  the  queen,  and  all  the  lords  of  the  realm,  "  yet 
the  king,  with  all  the  lords,  may  not  punish  such  offenders  with  the  loss 
of  one  farthing's  worth  of  their  goods ! "  The  same  exemption,  it  is 
argued,  might  be  pleaded  were  these  persons  to  defile  the  bed  of  the  sove- 
reign, to  devise  the  death  of  the  king  and  queen,  to  attempt  the  extinc- 
tion of  all  the  gentle  blood  of  the  land,  and  to  combine  to  make  one  of 
themselves  "king  of  all  the  world."  Let  it  be  presumed  that  the 
sovereign  may  not  touch  the  property  of  such  persons,  and  it  must  be 
concluded  that  he  may  not  touch  their  persons,  seeing  that  their  persons 
are  held  to  be  the  most  sacred,  and  thus  to  concede  this  clerical  preten- 
sion would  be  at  once  to  sheathe  the  sword  of  the  magistrate,  and  to 
give  a  license  to  all  wickedness.  But  such  men  should  know,  it  is 
observed,  that  holy  church  consists  not  of  the  clergy,  "  but  of  all  men 
and  women  who  shall  be  saved  ;"  and  that  to  take  away  the  goods  which 
worldly  churchmen  misapply,  and  to  give  them  to  men  who  will  apply 
them  to  their  scriptural  uses,  must  be  to  do  the  good  deeds  proper  to  the 
vicar  of  God,  and  no  king  need  fear  the  censures  of  the  clergy  in  so 
doing. 

In  several  of  the  remaining  chapters,  mention  is  made  of  the  right  of 
sanctuary  claimed  by  "  Westminster,  Beverley,  and  other  places ;"  and  the 
abuses  which  had  grown  up  in  connexion  with  them  are  forcibly 
exposed.  It  is  remarked  that  the  cities  of  refuge,  to  which  these  places 
professed  to  be  conformed,  afforded  shelter  to  the  manslayer  only,  and  to 
such  an  one  when  he  had  slain  a  man  unawares,  while  these  Christian 
sanctuaries  became  a  hiding-place  to  wilful  and  known  offenders,  and  to 
such  as  might  make  reparation  for  their  crimes. 

But  it  was  not  enough  thus  to  prevent  the  course  of  civil  justice—^ 
the  magistrate  was  often  censured  because  he  could  not  be  made  to  do 
unjustly.  "  Then  these  worldly  clerks  ciu'se  the  king,  and  his  justices, 
and  officers,  because  they  maintain  the  Gospel,  and  true  preachers 
thereof,  and  will  not  punish  them  according  to  the  wrongful  command- 
ment of  Antichrist  and  his  clerks.  But  where  are  fouler  heretics  than 
these  worldly  clerks,  thus  cursing  true  men,  and  stirring  the  king  and 
his  liege  men  to  persecute  Jesus  Christ  in  his  members,  and  to  exile  the 
Gospel  out  of  our  land  ?"  In  many  instances,  however,  the  attempt  to 
make  such  use  of  the  civil  sword  was  successful,  and  kings  and  lords 
were  constrained  to  "  torment  the  body  of  a  just  man,  over  whom  Satan 
has  no  power,  as  though  he  were  a  strong  thief,  casting  him  into  a  deep 
prison,  to  make  other  men  afraid  to  stand  on  God's  part  against  their 
heresy." 

Some  observations  on  legal  studies  occur  in  this  part  of  the  treatise- 


42  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

The  civil  law  is  said  to  be  studied  unduly,  and  as  "  ovir  people  are 
bound  by  the  king's  statutes,"  these  are  accounted  as  more  worthy  of 
being  studied  and  taught  by  the  clergy.  The  emperor's  law,  it  is 
said,  should  be  studied,  and  its  authority  admitted,  only  in  so  far  as 
"  it  is  inclosed  in  God's  commandments ;"  and  it  is  demanded  of  those 
who  profess  to  study  the  civil  law,  "  for  the  reason  they  find  in  it," 
whether  the  volume  placed  in  their  hands  by  the  Author  of  reason,  is 
not  likely  better  to  repay  their  labour  in  that  respect  ?  The  pope,  says 
WycUffe,  has  forbidden  the  study  of  civil  law,  and  for  once,  he  adds, 
"  the  pope's  intent  is  good  ;"  but  he  obserf  es  fui'ther,  that  the  canon  law 
is  more  hostile  to  the  religion  of  the  Bible  than  the  code  of  Justinian. 
The  whole  of  the  twenty-fourth  chapter  relates  to  this  subject. 

In  the  next  chapter  is  the  following  striking  observation  on  one  of  the 
most  disgraceful  usages  in  the  history  of  rehgious  intolerance.  "  All 
those  who  commune  with  accursed  men,  are  cursed  by  oirr  prelates,  par- 
ticularly if  they  do  it  knomngly.  But  by  this  sentence  it  would  seem 
that  God  himself  is  accursed,  since  no  accursed  man  may  be  in  this  life 
unless  God  shall  knowingly  commune  with  him,  and  give  him  breath  and 
sustenance,  whether  he  be  wrongfully  cursed  or  rightfully  :  and  if  he  be 
ready  to  give  such  a  man  grace  and  forgiveness  of  his  sins,  if  he  ask  it 
worthily,  and  even  before  he  ask  it,  this  sentence  seems  too  large,  since 
our  God  may  not  be  accursed."  In  this  manner  did  theRefoi'mer  deal  with 
a  practice  in  which  men  have  been  taught  to  assign  rehgious  reasons  for 
doing  violence  to  all  the  deeper  instincts  of  our  moral  natiu-e.  It  is  one 
of  the  strong  forms  in  which  we  read  the  demoralising  tendency  of  religious 
bigotry.    The  treatise  concludes  with  the  following  earnest  utterances  : — 

"  Men  wonder  much  why  prelates  and  curates  curse  so  fast,  since 
St.  Paul  and  St<  Peter  have  commanded  men  to  bless,  and  not  to 
have  a  vrill  to  ciu-se.  And  Jesus  Christ  blessed  his  enemies,  and  heartily 
prayed  for  them  even  while  they  nailed  him  to  the  cross.  Still  more 
men  wonder  why  they  curse  so  fast  in  their  own  cause,  and  for  their 
own  gain,  and  not  for  injury  done  to  Christ  and  his  majesty,  since 
men  should  be  patient  in  their  own  wrongs,  as  Christ  and  his  disci- 
ples were,  and  not  suffer  a  word  to  be  done  against  God's  honoiu-  and 
majesty,  as  by  false  and  vain  swearing,  ribaldry,  lechery,  and  other 
filth.  But  most  of  all  men  wonder  why  worldly  clerks  curse  so  fast  for 
breaking  of  their  own  statutes,  privileges,  and  wayward  ciistoms,  more 
than  for  the  open  breaking  of  God's  commandments,  since  no  man  is 
cursed  of  God  but  for  so  doing,  whatever  worldly  wretches  may  blabber; 
and  no  man  is  blessed  of  God,  and  shall  come  to  heaven,  but  he  who 
keepeth  God's  commandments  :  and  particularly  in  the  hour  of  death, 
let  a  man  have  never  so  many  thousand  bulls  of  indulgence,  or  pardon, 
and  letters  of  fraternity,  and   thousands   of  masses  from   priests,   and 


ox  FINDING  PRIESTS. ON  PllAYER  OF  GOOD  MEN.  43  ' 

monks,  and  friars,  and  it  shall  be  A^ain.  Let  prelates  and  curates  there- 
fore leave  these  particulars  in  their  censuring,  for  many  of  them  are  as 
false  as  Satan,  and  let  them  teach  God's  commandments,  and  God's 
curse,  and  the  pains  of  heU,  as  inflicted  on  men  if  they  amend  not  in 
this  life,  and  what  bliss  men  shall  have  for  keeping  of  them,  as  they 
thereby  teach  truly  Christ's  Gospel,  in  word,  and  in  example  of  holy 
life,  and  the  mercy  of  God  in  the  highness  of  his  blessing,  and  so  help 
all  to  that  end,  in  right  behef,  and  hope  toward  God,  and  fuU  charity 
toward  God  and  man  !    God  grant  us  this  end.   Amen !" 

XI.  The  treatise  which  concludes -with  this  passage  is  much  longer 
than  most  of  WycliiFe's  English  pieces.  The  next  in  order,  De  Stipendus 
MiNiSTRORUM,  with  the  English  title,  How  men  should  find  Priests^  is 
restricted  to  one  full  quarto  page.  It  begins,  Think  ye  wisely,  ye  men 
that  find  priests,  that  ye  do  this  alms  for  God's  love,  and  help  of  your  souls, 
and  help  of  Christian  men,  and  not  for  jjride  of  the  world,  to  have  them 
occupied  in  worldly  office  and  vanity.  "■  It  exhorts  the  laity  to  support 
worthy  priests,  and  such  only  ;  admonishing  them,  that  if  they  furnish 
the  means  of  subsistence  to  men  of  an  opposite  character,  they  will  be 
found  partakers  in  all  the  sin,  mischief,  and  punishment  attendant  on  the 
course  of  such  unfaithful  stewards.  Men  should  be  urged  to  the  study 
of  the  Bible,  and  the  aim  of  the  clergy  should  be  the  scriptm-al  edifica- 
tion of  the  people,  not  allowing  them  to  suppose  that  rehgion  can  consist 
in  being  pleased  with  chiu-ch  singing,  or  in  being  attentive  to  mere 
ceremonies. 

XII.  The  tract,  De  Precationibus  Sacris,  bears  the  EngUsh  title.  How 
prayer  of  good  men  helpeth  much,  and  prayer  of  sinful  men  displeaseth 
God,  and  harmeth  themselves  and  other  men.  It  commences  with  these 
words.  Our  Lord  Jesus  Christ  teacheth  ics  to  pray  evermore  for  all  needful 
things  both  to  body  and  soul.  * 

It  is  taught  in  this  tract,  that  the  most  effectual  prayer  is  a  holy  life. 
To  be  holy  without  ceasing  is  to  pray  Avithout  ceasing.  It  was  in  this 
manner  that  the  Reformer  endeavovired  to  beat  down  the  popular  confi- 
dence in  the  efficacy  of  prayer  proceeding,  as  it  too  commonly  did,  from 
the  Ups  of  an  unwortliy  priesthood.  Prayer  with  a  view  to  our  own 
weU-being,  and  intercessory  prayer,  are  of  inestimable  value ;  but  every- 
thing depends  on  the  faith  and  piety  of  the  heart  from  which  it  proceeds. 
Hence  James  speaks  of  the  fervent  effectual  prayer  of  the  righteous  man 
as  availing  much.     The  prayers  of  truly  devout  ministers  in  behalf  of 

•  MS.  C.C.C.  Cambridge. 

*  MS.  C.C.C.  Cambridge.  Trin.  Coll.  Dublin.  Class  C.  Tab.  iii.  No.  12.  pp.  125—131;  and 
another  copy,  Class  C.  Tab.  i.  No.  14. 


44  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

their  people,  giving  them  victory  over  their  enemies,  was  betokened  in 
the  Hfting  up  of  the  hands  of  Moses  that  Israel  might  prevail  against 
Amalek,  The  lengthened  life  of  Hezekiah  ;  the  going  back  of  the 
shado^v  on  the  dial  of  Ahaz  ;  the  standing  still  of  the  sun  in  the  time  of 
Joshua  ;  all  are  adverted  to  as  showing  the  efficacy  of  prayer  when  j^ro- 
ceeding  from  a  beheving  and  devout  mind.  Christians  are  reminded 
also,  of  the  promise  of  Christ  to  be  wherever  two  or  three  shall  meet  in 
his  name ;  and  of  his  assui-ance  that  if  we  being  evil  know  how  to  give 
good  gifts  unto  our  children,  much  moi;e  our  Father  in  heaven  gives  his 
Holy  Spirit  to  them  that  ask  it. 

This  description  of  the  kind  of  prayer  which  is  profitable,  is  followed 
by  a  description  of  the  prayer  which  displeases  God,  and  which  brings 
with  it  harm  rather  than  profit.  Passages  of  Scriptvure  are  cited,  in 
which  the  Almighty  declares  that  he  will  receive  no  sacrifice  at  the 
hand  of  the  wicked  ;  that  the  solemn  feasts  of  svich  men  are  hateful  to 
him  ;  that  the  worshipper  regarding  iniquity  in  his  heart  cannot  be 
accepted  ;  that  not  every  one  saying  to  Christ,  Lord,  Lord,  shall  enter 
the  kingdom  of  heaven,  but  those  who  do  the  will  of  God  ;  and  that  even 
the  sacrifices  of  the  wicked  are  an  abomination  to  the  Lord,  With  these 
passages  from  Scripture,  others  are  introduced  from  the  writings  of 
devout  men  in  the  history  of  the  church.  St.  Augustine,  St.  Gregory, 
and  St.  Chrysostom,  are  cited  as  teaching  that  the  odour  and  efficacy  of 
prayer  come  from  a  holy  life. 

The  plea  that  praying  priests,  if  not  heard  on  their  own  account,  are 
still  heard  on  account  of  the  merits  of  holy  church,  is  treated  as  a  fraud 
devised  by  Satan  since  his  loosening.  By  this  means  the  arch-enemy 
aims  to  deceive  the  people,  and  would  perpetuate  the  corrupt  character 
of  the  priesthood,  by  perpetuating  the  practice  of  paying  for  masses. 
This  is  the  great  point  to  which  the  argument  of  the  piece  tiu'ns — the 
folly  of  reliance  on  mere  priestly  services,  where  the  priest  is  not  a  devout 
man  ;  and  the  folly  of  relying  on  the  prayer  of  a  priest  more  than  on 
the  prayer  of  any  other  man,  supposing  both  to  be  in  the  same  degree 
men  of  piety. 

Reference  is  made  to  a  canon  in  which  the  pope  requires  that  clergy 
and  laity  should  separate  themselves  from  any  priest  refusing  to  put 
away  his  concubine,  or  his  wedded  woman  ;  and  Wychffe  argues  with 
great  freedom,  that  if  that  circumstance  be  a  just  ground  of  separation 
from  a  priest,  the  guilt  of  such  a  man  is  not  greater  than  the  guilt  of  the 
simonist,  the  envious,  the  covetous,  and  the  utterly  worldly,  and  that 
separation  in  the  latter  case,  must,  in  consequence,  be  as  justifiable  as 
in  the  former. 

This  piece  extends  to  nine  quarto  pages. 


EIGHT  THINGS  WHICH  DECEIVE.  45 

Xlir.  The  work  intitled,  De  EpiscoroRiBi  Erroribus,  begins  with  the 
words,  There  are  eight  things  by  which  simple  Christian  men  be  deceived." 

The  eight  points  on  which  much  delusion  is  said  to  prevail  among 
the  people  are  enumerated,  and  these  points  are — holy  church — law — ' 
religion — obedience — Ksursing — the  goods  and  rights  of  holy  church — - 
commandment  and  counsel — deadly  sin  and  venial. 

Thus,  in  the  first  place,  "  when  men  speak  of  holy  church,  they 
understand  anon  prelates  and  priests,  monks,  and  canons,  and  friars  ; 
and  all  men  who  have  crowns,*  though  they  live  never  so  cursedly  against 
God's  law.  And  they  call  not  seculars  men  of  holy  church,  thoiigh  they 
live  never  so  truly  after  God's  law,  and  in  perfect  charity,  Neverthe--- 
less,  all  who  shall  be  saved  in  bliss  of  heaven  are  members  of  holy 
church,  and  no  more."  But  in  consequence  of  the  false  manner  of 
speaking  prevalent  on  this  subject,  simple  men  are  taught  to  account 
many  as  great  men  of  holy  church,  who  are  in  fact  "  enemies  thereof, 
and  of  the  synagogue  of  Satan." 

In  respect  to  "  law,"  the  complaint  is,  that  by  that  term  men  under- 
stand human  statutes  and  regulations,  forgetting  the  primary  apjiUcation 
of  the  term  to  those  injunctions  which  man  has  received  from  his 
Maker.  God  is  the  great  lawgiver,  and  it  is  to  his  enactments  that  all 
others  should  be  subordinate, 

The  same  error  happens  in  respect  to  "  religion."  By  that  term  men 
do  not  understand  the  system  of  truth  and  piety  set  forth  in  Holy 
Scripture,  but  "  a  religion  made  of  sinful  man."  Tradition  has  come 
into  the  place  of  Scripture.  The  authority  of  man  has  been  placed 
before  the  authority  of  God.  The  teacher  who  may  not  err,  has  been 
superseded  by  teachers  beset  with  every  kind  of  infirmity.  By  religion, 
accordingly,  men  do  not  now  understand  what  Christ  and  his  apostles 
taught,  but  what  worldly  priests  and  prelates  have  substituted  in  the 
stead  of  such  teaching.  "  Also  when  men  speak  against  prelates  and 
religious,  alleging  Christ's  poverty  and  meekness,  and  other  virtues,  they 
say  that  such  teachings  of  Christ  are  his  counsels,  and  not  his  command- 
ments, and  therefore,  that  the  bishop  of  Rome — who  is  most  contrary  to 
Christ's  teaching  and  life — may  dispense  with  them,"  In  this  manner 
the  authority  of  Scripture  was  displaced  by  the  authority  of  Romanism, 
and  religion  underwent  a  corresponding  change.  It  is  observed  further, 
that  "  when  men  speak  against  sin,  anon  they  say,  though  this  be  sin  it 


»  MS.  C.C.C.  Cambridge.    Trin.  Coll.  Dublin.    Class  C.  Tab.  iii.  No.  12.  pp.  131—136;  and  another 
copy,  Class  C.  Tab.  i.  No.  14.  The  contents  generally  of  this  work,  in  common  with  Nos.  X.  and  XI., 
forbid,  and  on  the  same  grounds,  our  ascribing  it  to  an  early  period  in  the  career  of  the  Reformer. 
'  Referring  to  the  manner  of  wearing  the  hair  peculiar  to  ecclesiastical  persons. 


4f)  0\  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

is  venial,  and  not  deadly  ;  and  venial  sins  are  washed  away  with  a  pater 
noster,  with  holy  water,  with  pardons,  with  a  bishop's  blessing,  and  in 
many  other  light  ways,  as  men  pretend.  But  true  men  say  that  in  this 
life,  without  a  special  revelation,  men  know  not  Avhat  sin  is  venial,  and 
what  is  deadly,  and  that  these  terms,  venial  and  deadly,  are  inventions 
of  new  men, "  without  authority  of  Holy  Writ." 

It  is  repeated  afterwards,  that  pardons,  holy  water,  and  similar 
observances,  have  been  devised  to  siistain  "  the  state,  pride,  and  covet- 
ousness"  of  the  clergy,  and  to  "blind  the  people."  Every  man,  says 
WycliflPe,  "  should  have  great  and  lasting  sorrow  for  his  sin,  and  a  mind 
intent  on  Christ's  righteousness  and  wisdom,  and  on  Christ's  passion, 
death,  and  mercy  to  forgive  sin  on  true  repentance  ;  and  let  each  man 
put  his  full  trust  in  God's  mercy,  and  in  his  own  good  life,  and  not  in 
false  pardons,  nor  in  vanities,  which  men  invent  to  avail  after  men's 
death  for  love  of  money,  for  such  things  avail  not  any  man,  but  destroy 
those  who  trust  in  them."  The  fruit  awaiting  the  good  man  hereafter, 
will  be  found  to  be  exclusively  the  fruit  of  his  own  character,  and  of  the 
Saviour's  passion. 

XIV.  In  this  series  is  a  tract  under  the  title,  A  Short  Rule  of  Life, 

FOR  EACH  MAN  IN  GENERAL,  AND  FOR  PRIESTS,  AND  LORDS,    AND  LABOURERS  IN 

SPECIAL,  HOW  EACH  SHALL  BE  SAVED  EST  HIS  DEGREE.  This  tract  commences 
with  directions  concerning  the  best  method  of  cultivating  a  meditative 
and  religious  spirit ;  and  these  directions  are  followed  by  counsels  of  a 
moral  and  religious  nature,  addressed  to  the  priest,  the  lord,*  and  the 
labourer.  The  tract  is  interesting  as  exhibiting  the  manner  in  which 
the  Reformer  was  accustomed  to  employ  the  sanctions  of  rehgion  as 
means  of  strengthening  the  bonds  of  civil  society.  It  may  be  taken  as 
a  specimen  of  the  manner  in  which  WyclifFe  had  learned  to  address  the 
lessons  of  morality  and  religion  to  the  highest  and  the  lowest,  and 
shows  the  devotional  temper  in  which  such  service  was  performed. ''  His 
instruction  to  the  humblest  class  is  in  the  following  tenns  : — 


"  Men  of  later  times — modern. 

'  The  term  is  used  to  denote  master,  superior,  any  person  in  authority. 

"■  The  following  extract  contains  the  devotional  introduction  of  this  tract,  and  the  counsels 
addressed  to  the  priest,  and  the  lord,  as  printed  in  the  work  intitled  British  Reformers,  published 
by  the  Religious  Tract  Society.  The  passages  given  in  the  text  in  this  instance,  as  in  all  instances, 
are  from  my  own  papers.  But  as  the  gentlemen  who  made  the  collection  adverted  to,  were 
pleased  to  consult  me  on  the  subject,  I  feel  the  less  scruple  in  availing  myself  of  a  few  passages  from 
their  publication  in  the  way  of  notes. 

"  First,  when  thou  risest,  or  fully  wakest,  think  upon  the  goodness  of  thy  God  ;  how  for  his  own 
goodness,  and  not  for  any  need,  he  made  all  things  out  of  nothing,  both  angels  and  men,  and  all 
other  creatures,  good  in  their  kind.  The  second  time,  think  on  the  great  sufferings  and  willing 
death  that  Christ  suffered  for  mankind.  When  no  man  might  make  satisfaction  for  the  guilt  of 
Adam  and  Eve,  and  others  more,  neither  any  angel  might  make  satisfaction  therefore,  then  Christ, 
of  his  endless  charity,  suffered  such  great  passion  and  painful  death,  that  no  creature  could  suffer  so 


SHORT  RULE  OF  LIFE.  47 

"  If  tliou  be  a  labourer,  live  in  meekness,  and  truly  and  willingly  do 
thy  labour,  that  if  thy  lord  or  thy  master  be  a  heathen  man,  he,  by  thy 
willing  and  true  service,  may  not  have  to  grudge  against  thee,  nor 
slander  thy  God,  nor  Christendom  (Christianity),  but  rather  be  con- 
strained to  come  to  Christendom.     And  serve  not  to  a  Christian  lord 

much.  Think  the  third  time,  how  God  hath  saved  thee  from  death  and  other  mischief,  and  suffered 
many  thousands  to  he  lost  that  night,  some  in  water,  some  in  fire,  and  some  by  sudden  death,  and 
some  to  be  damned  without  end.  And  for  this  goodness  and  mercy  thank  thy  God  with  all  thine 
heart,  and  pray  him  to  give  thee  grace  to  spend  in  that  day,  and  evermore,  all  the  pov,-ers  of  thy 
soul,  as  mind,  understanding,  reason,  and  will;  and  all  the  powers  of  thy  body,  as  strength,  beauty, 
and  thy  five  senses,  in  his  service  and  worship,  and  in  nothing  against  his  commandments,  but  in 
ready  performance  of  his  works  of  mercy,  and  to  give  good  example  of  holy  life,  both  in  word  and 
deed,  to  all  men  about  thee.  Look  afterward  that  thou  be  well  occupied,  and  no  time  idle,  for  the 
danger  of  temptation.  Take  meat  and  drink  in  measure,  not  too  costly,  nor  too  lickerous,  and  be 
not  too  curious  thereabout.  But  such  as  God  sendeth  thee  with  health,  take  it  in  such  measure, 
that  thou  be  fresher  in  mind  and  understanding  to  serve  God.  And  always  thank  him  for  such 
gifts.  Besides  this,  look  thou  do  right  and  equity  to  all  men,  thy  superiors,  equals,  and  subjects,  or 
servants ;  and  stir  all  to  love  truth,  and  mercy,  and  true  peace,  and  charity;  and  suffer  no  men  to 
be  at  dissension,  but  accord,  if  thou  canst,  in  any  good  manner.  Also,  most  of  all,  fear  God  and  his 
wrath  ;  and  most  of  all,  love  God,  and  his  law,  and  his  worship  :  and  ask  not  principally  for  worldly 
reward,  but  in  all  thine  heart  desire  the  bliss  of  heaven  in  mercy  of  God,  and  thine  own  good  life  ; 
and  think  much  of  the  dreadful  doom  of  pains  of  hell,  to  keep  thee  out  of  sin  ;  and  on  the  endless 
great  joys  of  heaven,  to  keep  thee  in  virtuous  life ;  and  according  to  thy  skill  teach  others  the  same 
doing.  In  the  end  of  the  day,  think  wherein  thou  hast  offended  God,  and  how  much,  and  how  oft, 
and  therefore  have  entire  sorrow,  and  amend  it  while  thou  mayest.  And  think  how  many  God  has 
suffered  to  perish  that  day,  many  ways,  and  to  be  damned  everlastingly,  and  how  graciously  he 
hath  saved  thee  ;  not  for  thy  desert,  hut  for  his  own  mercy,  and  goodness,  and  therefore  thank  him 
with  all  thine  heart.  And  pray  him  for  grace  that  thou  mayest  dwell  and  end  in  his  true  and  holy 
service,  and  real  love,  and  to  teach  other  men  the  same  doing. 

"  If  thou  art  a  priest,  and  e.specially  a  curate,  live  thou  holily,  surpassing  other  men  in  holy 
prayer,  desire,  and  thinking,  in  holy  speaking,  counselling,  and  true  teaching.  And  that  God's 
commands,  his  Gospel,  and  virtues,  be  ever  in  thy  mouth  ;  and  ever  despise  sin  to  draw  men  there- 
from :  and  that  thy  deeds  be  so  rightful,  that  no  man  shall  blame  them  with  reason,  but  that  thy 
open  deeds  be  a  true  book  to  all  subjects  and  unlearned  men,  to  serve  God  and  do  his  commands 
thereby.  For  example  of  good  life,  open  and  lasting,  more  stirreth  rude  men,  than  true  preaching 
by  word  only.  And  waste  not  thy  goods  in  great  feasts  of  rich  men,  but  live  a  humble  hfe,  of  poor 
men's  alms  and  goods,  both  in  meat,  and  drink,  and  clothes  :  and  the  remainder  give  truly  to 
poor  men  that  have  not  of  their  own,  and  may  not  labour  for  feebleness  or  sickness,  and  thus  thou 
shalt  be  a  true  priest  both  to  God  and  man. 

"If  thou  art  a  lord,  look  that  thou  live  arightful  life  in  thine  own  person,  both  in  respect  to  God  and 
man,  keeping  the  commands  of  God,  doing  the  works  of  mercy,  ruling  well  thy  five  senses,  and  doing 
reason  and  equity,  and  good  conscience  to  all  men.  In  the  second  place,  govern  well  thy  wife,  thy 
children, and  thy  household  attendants  in  God's  law,  and  suffer  no  sin  among  them,  neither  in  word  nor 
in  deed,  that  they  may  be  examples  of  holiness  and  righteousness  to  all  others ;  for  thou  shalt  be 
condemned  for  their  evil  life  and  their  evil  example,  unless  thou  amend  it  according  to  thy  might. 
In  the  third  place,  govern  well  thy  tenants,  and  maintain  them  in  right  and  reason,  and  be  merciful 
to  them  in  their  rents  and  worldly  mersements,  and  not  suffer  thine  officers  to  do  them  wrong, 
nor  be  extortionate  to  them.  And  chastise  in  good  manner,  them  that  are  rebels  against  God's  com- 
mands and  virtuous  life,  more  than  for  rebellion  against  thine  own  cause ;  or  else  for  that  thou  lovest 
more  thine  own  cause  than  God's,  and  thyself  more  than  God  Almighty,  thou  wcrt  then  a  false 
traitor  to  God.  And  love,  reward,  praise,  and  cherish  the  true  and  virtuous  of  life,  more  than  if 
thou  sought  only  thine  own  profit.  And  reverence  and  maintain  truly,  according  to  thy  skill  and 
might,  God's  law  and  true  preachers  thereof,  and  God's  servants,  in  rest  and  peace.  For  thereby 
thou  boldest  the  lordship  of  God,  and  if  thou  failest  of  this,  thou  misdoest  against  God,  and  all  thy 
lordship  in  body  and  in  soul.  And  principally  if  thou  maintainest  Antichrist's  disciples  in 
their  errors  against  Christ's  life  and  his  teaching,  for  blindness,  covetousness,  and  worldly 
friendship  ;  and  helpest  to  slander  and  pursue  true  men  that  teach  Christ's  Gospel  and  his  hfe,  and 
warn  the  people  of  their  great  sins,  and  of  false  prophets  and  hypocrites  that  deceive  Christian 
men  in  faith,  virtuous  life,  and  worldly  goods." 


48  ON  THE  WRITINGS  OF  WVCLIFFE  IN  MANUSCRIPT. 

with  grudging,  and  serve  him  not  only  in  his  presence,  but  truly  and 
willingly  in  his  absence.  Not  only  for  worldly  dread  or  worldly  reward, 
but  for  the  fear  of  God,  and  conscience,  and  a  reward  in  heaven.  For 
that  God  Avho  putteth  thee  in  each  service,  knoAveth  what  state  is  best 
for  thee,  and  will  reward  thee  more  than  all  other  lords  may,  if  thou 
doest  this  truly  and  willingly  for  his  ordinance.  And  beware,  in  all 
things,  of  grudging  against  God  and  his  visitations,  in  great  labour,  and 
long  and  great  sickness,  and  other  troubles.  And  beware  of  wrath,  of 
cursing,  and  of  speaking  in  passion  against  man  or  beast ;  and  ever  keep 
patience,  and  meekness,  and  charity,  both  to  God  and  man. 

"  Thus  each  man  in  the  three  estates  oiight  to  live,  to  save  himself, 
and  to  help  other  men :  and  thus  should  good  life,  rest,  peace,  and  love,  be 
among  Christian  men,  and  they  be  saved,  and  heathen  men  soon  con- 
verted, and  God  magnified  greatly  in  all  nations  and  religions  that  now 
despise  him  and  his  law,  for  the  false  living  of  wicked  Christian  men." 

The  preacher  whose  counsels  were  of  this  description,  was  not  the  man 
to  become  the  agent  of  insurrection,  after  the  fashion  of  John  Ball  and 
Wat  Tyler,  as  some  of  his  ingenuous  opponents  have  insinuated.  His 
doctrines  as  a  Reformer,  were  all  meant  to  give  stability  to  every  just 
form  of  authority,  and  especially  to  the  authority  of  the  magistrate. 
But  it  is  hardly  surprising,  if  amidst  the  boldest  attacks  upon  the 
false,  the  true,  with  which  the  false  is  commonly  blended,  should  some^- 
times  seem  to  be  in  danger. 

XV.  Three  Things  destroy  the  World.  This  is  the  title  of  a  tract 
consisting  of  five  pages."  The  three  things  complained  of  prove  to  be 
three  classes  of  persons— false  confessors,  false  merchants,  and  false  men 
of  law.  The  confessors  intended,  are  principally  the  mendicants  ;  the 
lawyers  are  the  men  engaged  in  chapters  and  consistory  courts  ;  and 
the  merchants  are  those  who  fall  under  the  temptations  conamon  to  men 
intent  on  buying  and  selling  to  get  gain.  The  false  confessor  destroys 
the  world  by  using  his  spiritual  office  as  a  means  of  worldly  gain,  seek- 
insr  to  enrich  himself  rather  than  to  reform  such  as  confess  to  him. 
Concerning  the  second  class  of  offenders,  it  is  said  that  "jurors,  for  a 
dinner  or  a  noble,  wiU  forswear  themselves,  and  that  so  commonly,  that 
thovigh  a  man  possess  never  so  open  right  to  a  lordship,  yet  for  a  little 
money,  against  man's  law,  and  against  God's  law,  many  will  knowingly 
swear  that  it  is  not  his.  But  among  lawyers  of  the  consistory,  in  their 
chapters,  is  more  sin  and  hypocrisy  to  show,  for  they  have  men  in  their 
courts  only  to  push  them  more  aback,  though  tlieir  right  be  never  so 
plain." 

»  MS.  C.C.C.  Cambridge.     IMSS.  Jamesii,  Bodleian  Library. 


OF  FEIGNED  CONTEMPLATIVE  LIFE.  49 

XVI.  Biit  if  the  business  of  the  world  has  its  temptations,  so  has  the 
condition  of  the  men  who  endeavour  to  separate  themselves  from  it  after 
the  most  rigid  fashion.  In  the  piece,  Impedimenta  Evangelizantiuji, 
with  the  English  title,  Of  Feigned  Contemplative  Life,"^  the  Reformer 
shows  that  asceticism  was  hardly  more  to  his  taste  than  worldliness.  His 
comjDlaint  is,  that  when  a  man  insists  on  the  paramount  importance  of 
preaching  the  Gospel,  "  the  fiend  blindeth  hypocrites  to  excuse  him,  by 
teaching  a  feigned  contemplative  life,  and  to  say,  that  since  that  is  the 
best,  and  they  may  not  do  both  together,  they  are  needed  for  the  charity 
of  God,  to  leave  the  preaching  of  the  Gospel,  and  to  live  in  contempla- 
tion." But  this  reasoning  is  denounced  as  hypocrisy,  and  as  manifestly 
contrary,  both  to  the  example  and  the  teaching  of  Christ  and  his 
apostles.  Every  true  priest  is  as  a  prophet  from  the  Lord,  and  bound, 
as  St.  Gregory  has  taught,  to  show  to  the  people  their  sins. 

"  In  this  manner  shall  each  priest  be  an  angel  of  God,  as  Holy  Writ 
saith.  Also  Christ,  and  John  the  Baptist,  left  the  desert,  and  preached 
the  Gospel  to  their  death  ;  and  this,  therefore,  was  most  charitable,  or 
else  they  were  out  of  charity,  or  feigned  a  charity  that  might  not  be  in 
them,  and  that  may  not  be,  since  the  one  was  God,  and  since  no  man 
after  Christ  has  been  hoUer  than  the  Baptist,  and  he  sinned  nought  by 
this  preaching.  Also  the  holy  prophet  Jeremiah,  hallowed  in  his 
mother's  womb,  might  not  be  excused  from  preaching  by  his  contem- 
plation, but  was  charged  of  God  to  preach  the  sins  of  the  people,  and  to 
suffer  hard  pain  for  doing  so ;  and  so  was  it  with  all  the  prophets  of  God. 
Ah  !  Lord,  since  Christ,  and  John,  and  all  the  prophets  of  God,  were 
needed  by  charity  to  come  out  of  the  desert  to  preach  to  the  people,  and 
to  leave  their  solitary  prayers,  how  dare  these  feigned  hypocrites  say 
that  it  is  better  to  be  still,  and  pray  over  their  own  feigned  ordinance, 
than  to  preach  Christ's  Gospel?  Lord !  what  cursed  spirit  of  leasing 
stirreth  priests  to  close  themselves  within  stone  walls  for  all  their  life, 
since  Christ  commandeth  to  aU  his  apostles  and  priests  to  go  into  all  the 
world,  and  to  preach  the  Gospel.  Certainly  they  are  open  fools,  and  do 
plainly  against  Christ's  Gospel ;  and  if  they  maintain  this  error,  they  are 
accm-sed  of  God,  and  are  perilous  hypocrites  and  heretics  also.  And 
since  men  are  holden  heretics  that  do  against  the  pope's  law, — and  the 
best  part  of  the  pope's  law  saith  that  every  man  coming  to  priesthood 
taketh  the  office  of  a  beadle  or  crier,  to  go  before  doomsday,  to  cry  to 
the  people  their  sin,  and  the  vengeance  of  God, — why  are  not  those  priests 
heretics  who  leave  to  preach  Christ's  Gospel,  and  compel  other  true  men 


<■  MS.  C.C.C.  Cambridge.  Trin.  Coll.  Dub.  Class  C.  Tab.  iii.  No.  12.  pp.  13C— 141.  The  piece 
under  this  title  in  the  collection  of  treatises  called  the  "  Poor  Caitif,"  is  an  earlier  and  shorter  work 
than  that  from  which  the  above  extracts  are  taken.     British  Reformers,  i.  121 — 123. 

E 


50  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

to  leave  preaching  of  tlie  Gospel,  since  this  law  is  St.  Gregory's  law. 
grounded  openly  in  God's  law,  and  in  reason  and  charity,  and  other 
laws  of  the  people  are  contrary  to  Holy  Writ,  and  reason,  and  charity, 
to  maintain  the  pride  and  covetousness  of  Antichrist's  worldly  clerks  ?" 

The  great  argument  in  favour  of  a  contemplative  life  is  said  to  be, 
that  it  was  the  choice  of  Mary,  as  distinguished  from  her  sister  Martha, 
and  that  it  was  praised  by  Christ  as  "  the  better  part."  WyclifFe  replies 
that  this  example  might  serve  if  priests  were  women  ;  and  in  the 
absence  of  that  consideration  it  might  have  some  weight,  if  the  Saviour 
had  not  made  his  doctrine  on  this  point  much  more  clear  in  other 
scriptures.  But  granting  the  justice  of  the  inference  deduced  from  this 
passage,  the  Reformer  maintains,  that  the  substance  of  the  argument 
thus  assumed  is,  "  that  Christ  chose  the  worse  life  for  this  world,  and 
has  obUged  all  his  priests  to  leave  the  better,  and  to  choose  the  worse."  In 
this  manner,  it  is  remarked,  "  do  these  feigned  hypocrites  put  error  on 
Jesus  Christ." 

In  answer  to  the  argument  urged  in  favour  of  the  contemplative  life 
from  the  scriptural  injunctions  to  ceaseless  prayer,  the  Reformer  ob- 
serves— "  that  Christ  and  Paul  meant  by  prayer  holy  life,  and  not  the 
mere  babbling  of  the  lips,  which  no  man  may  do  without  ceasing  ;"  and 
since  a  disobedient  life  renders  a  man  incapable  of  praying  acceptably, 
"  those  priests  who  preach  not  the  Gospel,  as  Christ  hath  bidden,  are 
not  able  to  pray  to  God  for  mercy,  but  deceive  both  themselves  and  the 
people,  and  despise  God,  and  stir  him  to  wrath  and  vengeance." 

The  mischiefs  which  are  not  done  by  the  delusion  which  teaches  men 
to  deem  a  contemplative  life  preferable  to  an  active  life,  are  said  to  be  in 
great  part  accomplished  by  the  superstitious  place  assigned  to  chiu'ch 
psalmody.  Chanting,  and  singing,  according  to  the  "  Ordinal  of  Salis- 
burj^,"  and  other  books  of  that  nature,  are  described  as  tending  to  call 
the  attention  of  men  away  from  the  study  of  the  law  of  God  ;  and  by 
kindling  the  passions  unduly,  as  disposing  many  toward  the  indulgence 
of  their  vices,  rather  than  toward  the  devout  exercise  of  religion.  "  In 
all  the  law  of  grace,"  it  is  remarked,  "  God  chargeth  no  such  song,  but 
devotion  in  the  heart,  and  true  teaching,  and  holy  speaking  in  tongue 
and  good  works."  He  further  observes,  that  this  practice,  like  other 
novelties  which  have  arisen  from  the  folly  and  pride  of  man,  came  in  by 
degrees,  and  men  are  admonished  that  whether  it  be  by  means  of  "  song, 
or  mass,  or  matins  to  our  ladj^,"  that  their  attention  to  the  words  of  God 
is  prevented^  it  Avill  behove  them  "  to  remember  the  sharp  words  of 
St.  Augustine,  who  saith, — As  often  as  the  song  liketh  me  more  than 
doth  the  sentence  that  is  sung,  so  often  I  confess  that  I  sin  grievously." 

On  the  argument  in  favoiu'  of  such  practices  as  derived  from  the 
example  of  the  Romish  church,  the  Reformer  observes,  that  such  exam- 


OF  FEIGNED  CONTEMPLATIVE  LIFE.  51 

pies  are  binding  on  lis,  only  as  Christ  and  his  apostles  have  given  them 
a  renewed  obligation.  The  moral  belonging  to  the  previovxs  dispensation 
remains,  but  the  ceremonial  has  passed  away  ;  and  with  regard  to  the 
fact  that  the  angels  in  heaven  are  described  as  singing,  it  is  deemed 
enough  to  reply  that  they  have  "  no  conflict"  to  sustain,  and  that  it  is 
not  their  lot  to  dwell  in  "  a  valley  of  weeping."  So  much  were  men 
pleased  wdth  this  part  of  the  established  worship,  that  in  some  places 
they  were  known  to  pay  "  many  marks  and  pounds  a  year  to  proud 
priests  and  loose  fellows,"  who  were  engaged  in  conducting  it.  "  But 
where,"  it  is  demanded,  "  is  more  deceit  than  to  suppose  that  they  honour 
Cxod  most  by  such  things,  w^hen  there  are  forty  or  fifty  in  a  choir,  three 
or  four  proud  vicious  fellows  shall  so  play  the  most  devout  service,  that 
no  man  shall  hear  the  sentence,  and  all  others  shall  be  dumb,  and  look 
on  as  fools,  while  strumpets  and  thieves  praise  Sir  Jack  or  Hobb,  and 
William  the  proud  clerk,  saying.  How  small  they  j)lay  their  notes,  and 
that  they  serve  well  God  and  holy  church,  while  they  despise  God  to  his 
face,  and  hinder  other  Christian  men  of  their  devotion." 

Men  who  do  not  conform  to  services  of  this  nature,  are  said  to  be 
punislied  more  than  men  who  fail  in  obedience  to  the  commands  of  God. 
But  the  Reformer  asks  with  indignation — "  Was  not  the  priest's  office 
ordained  of  God,  before  '  Sahsbury  Use'  was  made  of  proud  and  lecher- 
ous and  drunken  priests  ?"  The  Jews,  it  is  remarked,  were  not  nearly  so 
much  burdened  with  ceremonies  as  the  Christian  worshipers  of  these 
later  ages,  "though  the  old  law  must  needs  cease,  to  make  room  for  the 
freedom  of  the  Gospel."  His  advice,  accordingly,  is,  that  men  should 
"  study  the  ordinance  of  God,  and  live  in  Christian  freedom,  without 
heeding  those  novelties  of  sinful  men,  which  only  hinder  priests  froiii 
their  better  occupation."  At  the  same  time,  they  were  not  to  abuse  this 
liberty,  but  to  discard  vain  ceremonies,  only  that  they  might  give  them- 
selves with  more  devotion  to  the  duties  of  their  Christian  calling.  "  Ah  ! 
Lord,"  he  exclaims,  "  if  all  the  study  and  labour  that  men  have  now 
about  '  Salisbury  Use,'  with  a  multitude  of  new  and  costly  books,  were 
tiu'ned  into  the  making  of  Bibles,  and  in  studying  and  teaching  of  them, 
how  much  should  God's  law  be  furthered,  and  known,  and  kej^t,  where 
now  it  is  hindered,  unstudied,  and  unread  !  Lord  !  how  shall  rich  men 
be  excused  who  spend  so  much  in  great  chapels,  and  in  costly  books  of 
man's  ordinance,  for  fame  and  nobility  in  the  world,  and  will  never 
spend  so  much  about  the  books  of  God's  law,  or  to  aid  men  to  study 
them,  and  teach  them,  though  this  were  Avithoiit  comparison  better  on 
all  sides." 

He  concludes  with  stating,  that  men  who  know  the  liberty  of  the 
Gospel,  still  join  in  the  established  formularies,  lest  they  should  offend 
"  sick  consciences  :"  devoting,  however,  all  the  time  that  may  be  pru- 

E  2 


02  ON  THE  WRITINGS  OF  WVCLIFFE  IN  MANUSCRIPT. 

dently  withdrawn  from  such  services,  to  the  discharge  of  more  enlight- 
ened and  more  Christian  duties.  In  so  doing,  they  do  not  take  council 
of  the  ruling  clergy,  who,  for  the  most  part,  are  so  much  given  to 
worldly  business,  as  to  resemble  "  bailiffs  rather  than  bishops." 

XVII.  In  the  Cambridge  Collection  the  piece  On  a  Feigned  Contempla- 
tive Life,  is  followed  by  two  papers,  consisting  of  comments  on  the  Lords 
Pi'ayer,  and  on  the  Ave  Maria.  The  comments  on  the  Lord's  Prayer 
extend  to  three  pages,  those  on  the  Ave  Maria  to  four  :  and  they  consist, 
for  the  most  part,  of  complaint  in  respect  to  the  want  of  sympathy  on 
the  part  of  the  clergy  with  the  temporal  and  spiritual  necessities  of  their 
people. 

XVIIL  Then  follows  a  paper,  with  a  heading  prefixed  by  a  later  hand, 
in  the  following  terms  : — How  Religious  Men  should  keep  certain 
Articles.  It  begins — Christian  men  pray  meekly  and  devoutly  to 
Almighty  God,  that  he  grant  the  grace,  for  his  endless  mercy  to  our  reli- 
gious, both  possessioners  and  mendicayits,  &c."  This  piece  fills  six  pages 
in  the  quarto  volume,  and  presents,  in  the  shape  of  fortj^-four  articles,  a 
kind  of  summary  of  the  doctrine  of  Wyclifie  in  relation  to  faith,  politj-, 
worship,  and  religion  generally. 

XIX.  The  paper  next  in  this  collection  is  intitled,  De  Dosiinis  et 
Servis;  or,  in  English — Of  Servants  and  Lords,  how  each  should  keep  his 
degree.  It  begins — Servants  should  truly  and  gladly  serve  to  their  lords 
or  masters,  and  not  he  false,  nor  idle,  nor  grudging.^  This  piece  extends 
to  something  more  than  five-and-twenty  pages,  and  contains  many 
valuable  illustrative  passages. 

The  Reformer  having  incidcated  the  lessons  of  obedience  in  the 
language  of  Peter  and  Paul,  proceeds  to  say — "  But  here  the  fiend 
moveth  some  men  to  say,  that  Christian  men  should  not  be  servants  or 
vassals  to  heathen  lords,  since  they  are  false  to  God,  and  less  worthy 
than  Christian  men.  Neither  to  Christian  lords,  for  they  are  brethren  in 
kind,  and  Jesus  Christ  bought  Christian  men  on  the  cross,  and  made  them 
free."  But  against  this  "  heresy"  Paul  and  Peter  are  again  cited,  and 
their  words  are  expounded  in  a  manner,  which,  if  open  to  the  charge  of 
faidt  at  all,  is  faulty  on  the  side  of  teaching  an  undue  submission  to  the 
■\Aall  of  the  powerftd.     "  Yet  some  men,"  he  observes,  "  who  are  out  of 


<■  MS.  C.C.C.  Cambridge. 

*  MS.  ibid,  and  Trin.  Coll.  Dub.  pp.  156 — 167.  This  piece,  it  is  plain,  did  not  appear  until  the 
dortrine  of  the  Reformer,  by  means  of  his  other  writings,  and  of  the  preaching  of  his  "  poor  priests," 
had  become  so  prevalent  as  to  be  much  misunderstood  or  misrepresented.  I  should accoimt  it  quite 
one  of  his  latest  works,  called  forth,  probably,  in  great  part,  by  the  Wat  Tyler  insurrection. 


ON  CERTAIN  ARTICLES,   SERVANTS  AND  LORDS,  ETC.     53 

charity  slander  poor  priests  with  this  error,  that  servants  and  tenants 
may  laAvfully  withhold  rents  and  service  from  their  lords,  when  their 
lords  are  openly  wicked  in  their  living.  And  they  invent  and  utter  this 
falsehood  against  poor  priests,  to  make  lords  to  hate  them,  and  not  to 
maintain  the  truth  of  God's  law,  which  they  teach  openly  for  the  honour 
of  God,  and  the  profit  of  the  realm,  and  the  establishing  of  the  king's 
power,  and  the  destroying  of  sin." 

The  following  passage  explains  the  origin  of  this  "  slander."  "  This 
is  a  feigned  saying  of  Antichrist's  clerks — that  if  subjects  may  lawfully 
withdraw  tithes  and  oiFerings  from  curates,  who  openly  live  in  lechery, 
or  in  other  great  sins,  and  do  not  their  office,  then  servants  and  tenants 
may  LiAvfully  withdraw  their  service  and  rents  from  their  lords,  who  live 
openly  a  cursed  life."  The  reply  to  this  imputation  is,  that  the  with- 
holding of  the  means  of  support  from  professed  ministers  of  religion  in 
the  supposed  case,  is  a  course  of  duty  prescribed  alike  by  Holy  Scripture 
and  by  human  reason  ;  while  in  the  case  of  the  magistrate,  "  Men  are 
charged  of  God  by  Peter  and  Paul  to  be  thus  subject  to  -wicked  lords, 
and  Christ  and  his  apostles  accordingly  paid  tribute  to  the  heathen 
emperor  ;  while  we  read  not  that  he,  or  any  apostle,  paid  tithes  to  the 
wicked  high-priests,  after  the  time  that  he  began  to  preach. — By  the 
Gospel,  and  Christ's  life,  and  that  of  the  apostles,  priests  have  no  such 
power  to  constrain  men  to  pay  them  tithes,"  as  the  magistrate  has  to 
compel  men  to  be  obedient,  "  especially  while  they  fulfil  not  the  duties 
of  their  spiritual  office,  but  harm  men  by  false  teaching  and  by  evil 
example.  Even  though  they  did  well  their  office,  and  men  would  not 
pay  tithes,  they  should  not  curse  men,  but  suffer  meekly,  as  did  Jesus 
Christ." 

But  if  the  people  owe  obedience  to  lords,  lords  owe  justice,  protection, 
and  kind  offices  to  those  below  them.  "  See  we  now  how  lords  should 
live  in  their  state.  First,  they  should  know  God's  law,  and  study  it, 
and  maintain  it,  and  despise  wrong  doing,  and  maintain  poor  men  in 
their  right,  to  Hve  in  rest,  and  peace,  and  charity,  and  suffer  not  men, 
under  colour  of  their  authority,  to  do  extortions,  to  do  violence  to 
men,  or  to  hold  poor  men  out  of  their  right  by  strength  of  lordship." 
Kings  and  great  lords  should  not  give  themselves  to  keeping  many 
wives,  but  remember  the  evils  which  have  come  in  the  train  of  such 
indulgences.  They  should  seek  wisdom  from  on  high.  They  should  be 
a  terror  to  the  wrong  doer.  They  shoidd  be  as  eyes  to  the  blind,  and 
feet  to  the  lame  ;  as  "  fathers  to  the  poor,  and  the  cause  which  they 
know  not,  that  should  they  search  out.  They  should  break  the  jaws  of 
the  wicked,  and   pluck   the  spoil  out  of  his  teeth.""     Magistracy,  it  is 

"  Job  xxix.  15 — 17. 


51  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

insisted,  was  instituted  to  these  ends,  and  men  who  fill  such  offices 
without  attending  to  the  proper  duties  of  them ,  should  lay  their  accoimt 
with  meeting  the  displeasure  of  the  Almighty,  and  Avith  seeing  their 
authority  pass  ere  long  to  more  worthy  hands. 

In  conclusion,  the  clergy  who  slander  poor  priests  in  the  manner 
stated,  are  censured  on  account  of  their  simony,  their  insincerity,  and 
especially  on  account  of  their  hypocrisy  in  vending  their  pretended 
pardons.  "  There  cometh  no  pardon,"  says  WyclifFe,  "  but  of  God,  for 
spiritual  good  begiiuaeth  and  endeth  in  charity,  and  this  may  not  be 
bought  or  sold  as  chaffering"  prelates  in  these  days  say,  for  whoever  is 
in  most  charity  is  best  heard  of  God,  be  he  shepherd  or  lewd  man,*  in 
the  church  or  in  the  field."  As  a  whole,  this  piece  is  opposed  through- 
out to  aU  unjust  pretension  on  the  part  of  priests  or  magistrates,  pointing- 
out  the  delinquencies  of  both  with  the  same  freedom  ;  while  obedience, 
both  in  reHgious  matters  and  in  civil  matters,  is  inculcated  under  the 
guidance  of  scriptural  authority,  and  enhghtened  reason.  The  piece 
consists  of  twelve  quarto  pages.  It  abounds  in  the  seeds  both  of  order 
and  advancement,  in  the  ecclesiastical  and  in  the  secular. 

XX.  De  Diabolo  et  Memeris.  The  Enghsh  title  of  this  piece  is — 
Hoio  Satan  and  his  priests^  and  his  feigned  religious,  casten'^  hy  three  cursed 
heresies  to  destroy  all  good  living,  and  to  maintain  all  manner  of  sin.  It 
begins  thus — As  Almighty  God  in  Trinity  ordaineth  men  to  come  to  the 
bliss  of  heaven  hy  three  grounds,  by  hioiving  the  Trinity,  by  sad  faith,  hy 
true  keeping  of  God's  commandments,  and  by  perfect  and  endless  charity: 
so  Satan  cj^d  his  ivorldly  clei'hs,  and  his  feigned  religious,  fidl  of  subtle 
hypocrisy  casten  to  destroy  all  virtuous  life,  and  justice,  and  maintain  all 
manner  of  sin,  hy  these  three  cursed  grounds: — the  first  is,  that  Holy  Writ 
is  false;  the  second  is,  that  it  is  lawful  and  medeful^  to  lie;  the  third, 
that  it  is  against  charity  to  cry  openly  against  prelates'  sins,  and  other 
men's. " 

We  have  seen  that  ecclesiastics,  when  the  authority  of  certain  passages 
of  Scripture  was  alleged  against  them,  were  accustomed  to  reply  that  the 
literal  rendering  of  such  texts  would  lead  to  absurdity  and  untruth,  and 
that  by  adopting  a  freer  interpretation  of  such  passages  they  generally 
contrived  to  explain  away  their  meaning.  This  Wycliffe  denounces  as 
"  putting  falsehood  on  Holy  Writ" — and  only  concedes  to  clerks  the 
liberty  thus  to  destroy  the  certainty  and  truth  of  Holy  Writ,  and  all 
motive  to  religion  or  virtue    is    said  to   be  destroyed.     It  is    in    this 


"  Traflicking— marketing.  *  An  untaught  man — a  layman. 

'  Contrive— catt  abimt.  ''  Meritorious. 

•  MS.  C.C.C.  Cambridge.  Trin.  Coll.  Dub.  Class  C.  Tab.  iii.  No.  12.  pp.  177—184. 


SATAN,  HIS  PRIESTS,  AND  HIS  FEIGNED  RELIGIOUS.  55 

manner  that  this  first  heresy  is  said  to  be  opposed  to  "  all  good  living," 
and  to  be  favourable  to  the  maintenance  "  of  all  manner  of  sin,"  and 
its  abettors  are  reproached  as  "  feigning  to  be  wiser  than  God." 

On  the  charge,  that  it  is  against  charity  to  speak  openly  against  the 
sins  of  prelates,  and  other  men,  the  Reformer  expatiates  largely.  It  is 
argued,  that  if  this  charge  were  true,  it  would  follow  that  the  teaching 
of  Christ  and  his  apostles,  and  not  less  the  teaching  of  the  prophets  imder 
the  Old  Testament  dispensation,  must  be  included  in  it,  as  nothing  is 
more  conspicuous  in  their  preaching  than  the  denunciation  of  sin,  and 
not  only  of  sin  in  general,  but  of  classes  and  persons.  "  Almighty  God, 
full  of  charity,  commandeth  to  the  prophet  Isaiah,  to  cry  and  cease  not, 
and  to  show  to  the  people  their  great  sins.  Sin  in  the  commons  is  great, 
sin  in  mighty  and  wise  men  is  more,  but  sin  in  prelates  is  most,  and 
most  blindeth  the  people.  True  men,  therefore,  are  bound  by  God's 
commandment  to  cry  most  against  the  sin  of  prelates,  since  it  is  the  most, 
and  harmeth  most  the  people."  The  language  of  the  Almighty  to  the 
prophet  Ezekiel  is  cited  as  sho-\ving  that  the  priest  Avho  shall  fail  to  warn 
sinful  men  of  their  danger,  will  be  held  responsible  for  the  souls  which 
perish  through  such  want  of  fidelity.  Concerning  such  of  the  clergy  as 
complained  that  their  faults  were  exposed  in  their  absence,  Wycliife 
observes,  "  Antichrist  maketh  them  so  mighty,  that  in  their  presence  no 
man  dare  speak  against  their  open  sins,  but  if  he  would  be  dead  anon." 
To  prohibit  complaint  in  their  absence,  accordingly,  was  to  impose  the 
most  absolute  silence  concerning  any  of  their  evil  deeds. 

The  following  passage  wiU  indicate  the  notion  of  our  Eeformer  in 
respect  to  the  materials  of  which  ecclesiastical  councils  Avere  generally 
composed.  On  such  occasions,  "  worldly  prelates  make  a  congregation 
of  themselves  and  of  clerks  assenting  to  them  ;  some  assenting  for  worldly 
favour,  some  for  gold  and  the  hope  of  benefices,  and  some  for  fear  of  the 
curse,  of  losing  benefices,  of  slander,  of  imprisoning  and  burning."  The 
assemblies  thus  constituted  are  described  as  doing  their  utmost  to  dis- 
parage the  word  of  God,  and  to  prevent  the  people  from  taking  it  as 
their  guide  ;  but  it  is  maintained  that  everything  thus  alleged  concern- 
ing the  supposed  insufficiency  of  Scripture,  is  so  much  imputation  cast 
upon  the  wisdom  or  benevolence  of  its  Author. 

In  this  tract  Wycliife  censures  the  manner  in  which  the  religious 
orders  sometimes  attempted  to  recruit  their  forces  from  among  the  young 
and  unwary.  "  It  is  an  accursed  fraud,"  he  exclaims,  "  to  draw  young 
children  that  have  but  little  discretion  to  these  new  feigned  religious,  by 
gifts,  and  by  j^romises  of  worldly  lordships,  honour,  and  sureness  of 
bodily  welfare,  more  than  by  telling  them  of  willing  poverty,  and 
penance,  and  despite,  and  of  the  forsaking  of  all  things.  All  this  is 
simony  and  heresy,  if  it  be  well  s-ought.     But  it  is  a  more  accursed  liiise- 


5(1  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

hood  still  to  Steal  young  children  from  their  friends,  and  by  false  deceits 
make  them  to  be  professed,  sometimes  against  their  will,  and  not  to 
suffer  them  to  go  out  of  their  vain  order  though  they  know  themselves 
unalDle  thereto." 

The  following  sentiment  also,  bearing  in  mind  when  and  where  it  was 
uttered,  will  be  seen  as  one  of  great  force  and  interest.  "  Christian  men 
should  know,  that  whosoever  Hveth  best,  prayeth  best ;  and  that  the 
simple  paternoster  of  a  ploughman  who  hath  charity,  is  better  than  a 
thousand  masses  of  covetous  prelates  and  vain  religious  !"  The  piece  con- 
cludes thus:  "  Almighty  God  in  Trinity,  destroy  these  nests  of  Antichrist 
and  his  clerks,  and  strengthen  all  manner  of  men  to  maintain  the  truth 
of  Holy  Writ,  to  destroy  falsehood,  and  openly  to  preach  against  the 
hypocrisy,  heresy,  and  covetousness  of  all  evil  prelates,  and  priests, 
and  feigned  religious,  both  in  Avord  and  deed,  for  then  shall  good  Hfe 
and  truth,  and  peace,  and  charity  reign  among  Christian  men !  Jesus 
Christ !  for  thine  endless  mercy  grant  us  this  end  !     Amen  !" 

XXI.  For  three  Skills  Lords  should  constrain  Clerks  to  live  in 

MEEKNESS,  WILFUL   POVERTY,  AND  DISCREET  RENANCE,  AND  GHOSTLY  TRAVAIL. 

This  is  the  title  of  another  English  tract.  It  begins  thus — Open  teach- 
ing of  God's  law,  old  and  neiv,  open  examjjle  of  Christ's  life,  and  his  glorious 
apostles,  love  of  God,  dread  of  pains,  and  God's  curse,  and  hop>e  of  great 
reivard  in  the  bliss  of  heaven,  shoidd  stir  all  priests  and  religious  to  live  in 
great  meekness,  luilling  poverty,  according  to  the  Gospel,  and  discreet 
pienance  and  travail,  to  stop)  pride,  covetousness,  and  fleshly  lusts,  and  idle- 
ness of  ivorldly  men,  and  to  run  fast  to  heaven  by  the  right  way  of  God's 
commandments.  '^ 

On  the  duty  of  the  laity,  and  especially  of  men  in  authority,  to  be 
employed  in  endeavouring  to  bring  both  the  clergy  and  the  people  gene- 
rally into  this  better  state,  WycUffe  expresses  himself  as  follows  :  "  Ivings 
and  lords  should  know  that  they  are  ministers  and  vicaxs  of  God  to 
avenge  sin,  and  to  punish  wrong  doers,  and  to  praise  good  doers,  as 
Peter  and  Paul  teach.  And  hereto  teacheth  St.  Isodore  in  the  law  of 
the  church,  that  it  is  the  office  of  the  king  and  lords,  by  fear,  and  by 
bodily  rigour,  to  constrain  men  to  keep  the  law  of  God,  when  they  would 
not  so  do  by  the  preaching  of  priests.  And  God  shall  ask  a  reckoning 
of  worldly  lords,  whether  holy  church  be  increased  by  their  governance." 
Having  adverted  with  his  usual  freedom  to  the  faults  of  the  clergy,  he 
adds,  "  These  sins  Avorldly  lords  are  in  debt  to  amend,  for  else  they  love 
not  God,  since  they  do  not  the  execution  of  God's  commands,  and  avenge 

»  MS.  C.C.C.  Canibridgf.  Tiiii.  Coll.  Dul).  Class  C.  Tab.  iii.  No.  12.  pp.  184—1!).!.  This 
treatise  and  the  preceding'  hear  all  the  marks  of  belonging  to  a  late  period  in  the  life  of  the 
Reformer,  hut  we  have  no  nieaui)  of  determining  their  date  with  precision. 


FOR  THREE  SKILLS  LORDS  SHOULD  CONSTRAIN   CLERKS.         57 

not  the  wrong  and  despite  done  to  him. — Also  Paul  saith,  that  not 
only  men  doing  sin  are  worthy  of  death,  but  also  they  who  consent  to 
it ;  and  since  lords  may  amend  these  great  sins  of  pride,  covetousness, 
extortions,  and  simony  in  clerks,  they  are  damnable  with  the  sinners 
themselves  unless  they  so  do. — And  since  adversities  and  wars  come 
for  sins  reigning  which  are  not  amended,  till  those  sins  are  amended 
lords  should  have  neither  respite  nor  peace.  For  lords  have  their  lord- 
ship of  God  to  destroy  sin,  and  to  maintain  righteousness  and  holy  life, 
and  no  man  so  withstanding  God's  law  shall  have  peace.  If  then  they 
pay  not  to  God  this  rent,  well  should  they  know  that  God  must  punish 
them  as  he  teacheth  in  his  law.  And,  certainly,  if  lords  did  well  this 
office,  they  should  surely  come  to  the  bliss  of  heaven." 

These  observations  all  relate  to  the  first  "  skill,"  or  reason,  why  lords 
should  constrain  clerks  in  the  manner  proposed  ;  namely,  a  dread  of  the 
consequences  which  must  follow  neghgence  in  this  particular. 

The  second  reason  that  should  dispose  them  to  make  such  use  of  their 
station  and  influence  is — the  great  gain  in  respect  to  piety,  and  the  peace 
proper  to  it,  that  would  thus  accrue  to  clerks,  lords,  and  commoners. 
It  is  stated,  that  at  present  "  prelates  and  great  possessioners  are  [so  occu- 
pied in  heart  about  worldly  lordships  and  pleas  of  business,  that  they 
may  not  be  in  exercises  of  devotion,  in  prayer,  in  thoiight  on  heavenly 
things,  on  the  sins  of  their  own  hearts,  or  on  the  sins  of  other  men,  or  in 
study  and  preaching  of  the  Gospel,  and  visiting  and  comforting  poor 
men."  He  then  ridicules  the  idea  that  "  rich  clerks  of  the  Chancery,  of 
the  Common  Bench,  of  the  King's  Bench,  and  in  the  Exchequer,  and 
those  who  serve  as  justices,  and  sheriffs,  and  stewards,  and  baiUffs," 
should  be  priests  in  a  condition  to  reprove  the  worldUness  of  the  laity. 
Such  men,  moreover,  not  only  fail  of  the  duty  which  they  owe  to  their 
respective  churches,  but  these  especially  are  the  persons  who  are  wont 
to  "  set  an  idiot  for  vicar  or  parish  priest,  that  cannot  and  may  not  do 
the  office  of  a  good  curate,  and  yet  the  poor  parish  findeth  him,  and  no 
tongue  in  this  world  can  tell  what  sin  and  wrong  cometh  hereby." 

The  third  reason  that  should  constrain  lords  to  this  course,  is  the 
great  strengthening  of  the  state  which  must  follow  from  such  a  purifica- 
tion of  the  church,  and  the  putting  of  such  discountenance  on  every 
form  of  irreligion  and  immorality.  In  this  manner  especially  "  the  poor 
commons  would  be  discharged  from  heavy  rents,  and  wicked  customs 
brought  m  by  covetous  clerks  ;  and  of  many  heavy  tallages  and  extor- 
tions by  which  they  are  now  burdened  and  robbed.  And  thus  by 
restoring  of  lordship  to  secular  men,  as  is  due  by  Holy  Writ,  and  by 
bringing  of  clerks  to  meekness,  and  willing  poverty,  and  busy  spiritual 
labour,  as  lived  Christ  and  his  apostles,  sin  would  be  destroyed  in  each 
degree  of  holy  church,  and  holy  life  brought  in,  and  secular  lords  nmch 


58  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCIIIPT. 

strengthened,  and  the  poor  commons  relieved,  and  good  government, 
both  spiritual  and  worldly,  come  again." 

With  regard  to  the  censures  Avhich  may  be  fulminated  against  them, 
in  attempting  this  thorough  and  greatly  needed  reformation,  they  are 
reminded  that  the  wiser  among  them  well  know  "  that  though  all  the 
clerks  on  earth  should  curse  them,  because  of  their  labour,  with  a  clean 
conscience,  to  bring  clerks  to  this  holy  life,  ensampled  and  commanded 
by  Christ,  and  to  restore  secular  lordships  to  secular  men,  as  this  would 
be  according  to-  God's  laws,  God,  and  all  angels,  and  saints,  will  bless 
them  for  this  righteousness.  The  curses  of  these  men  harm  no  one, 
neither  their  interdicts,  nor  any  censure  which  Satan  may  feign. 
Almighty  God,  stir  our  clerks,  our  lords,  our  commons  to  maintain 
the  rightful  ordinance  of  Jesus  Christ  made  for  clerks,  and  to  dread  the 
curse  of  God,  and  not  the  curse  of  Antichrist,  and  to  desire  speedily 
the  honour  of  God  and  bliss  of  heaven,  more  than  their  own  honom"  and 
worldly  joy.     Amen!" 

XXII.  Of  Wedded  Men  and  Wives,  and  of  their  Children  also. 
This  piece  commences — Our  Lord  God  Almightij  speaketh  in  his  law  oj 
two  matrimonies,  or  loedlocks."'  Matrimony  in  the  first  sense,  is  stated 
to  be  that  which  subsists  between  Christ  and  his  church,  which  ends  in 
bringing  his  redeemed  children  to  heaven  :  matrimony  in  the  second 
sense,  is  that  which  takes  place  "  between  man  and  woman  by  just 
consent,  after  God's  law."  Marriage  in  this  latter  sense,  was  approved 
of  God  in  paradise,  by  Jesus  Christ  when  on  earth,  and  by  his  apostles, 
one  of  whom  has  mentioned  "  forbidding  to  marry,"  as  a  mark  of  the 
heresy  which  should  arise  in  the  last  days.  But  while  this  "  bodily 
matrimony"  is  spoken  of  as  a  "  sacrament,"  it  is  in  the  following 
terms  that  Wycliffe  speaks  respecting  the  constrained  celibacy  of  the 
clergy. 

"  Since  fornication  is  so  perilous,  and  men  and  women  are  so  frail, 
God  ordained  priests  in  the  old  law  to  have  -wives,  and  never  forbid  it  in 
the  new,  neither  by  Christ  nor  by  his  apostles,  but  rather  approved  it. 
But  now  by  the  hypocrisy  of  the  fiend  and  of  false  men,  many  bind 
themselves  to  priesthood  and  chastity,  and  forsake  wives  according  to 
God's  law. — Nevertheless,  virginity  is  so  high  and  so  noble,  that 
Christ  commanded  it  not  generally,  but  said,  he  who  may  should  take 
it.  And  St.  Paul,  therefore,  gave  no  command  of  virginity,  but  gave 
counsel  to  them  that  were  able  thereto.  Thus  priests  who  keep  clean 
chastity,  in  liody  and  soul,  do  best ;   but  many,   on  account  of  these 


MS.  C'.C.C.  Cambridge. 


OF  WEDDED  MEN  AND  WIVES.  59 

new  bonds,  needlessly  made,  take  this  charge  upon  them  indiscreetly, 
and  slander  themselves  foully  before  God  and  his  saints." 

The  Eeformer  censures  such  as  marry  women  unsuitable  in  age  for 
their  wealth,  as  exposing  themselves  to  great  temptation,  and  many  evils. 
He  reproves  parents  also,  who  constrain  their  children  to  marry  against 
their  inchnations  ;  and  in  the  conjugal  relation,  while  assigning  govern- 
ment to  the  man,  he  enjoins  considerateness  and  affection  in  all  things, 
using  the  language  of  Peter  and  Paul. 

On  parental  duty  he  writes,  "  Paul  biddeth  that  the  father  noiuish 
his  children  in  the  love  and  chastening  of  God.  And  God  commandeth 
■in  the  old  law,  that  fathers  should  teach  their  children  God's  command- 
ments, and  the  wonders  and  miracles  which  he  did  in  the  land  of  Egypt, 
and  in  the  Red  Sea,  and  in  the  waters  of  Jordan,  and  in  tlie  land  of 
promise.  And  much  more  are  fathers  and  mothers  holden  to  teach 
their  children  belief  in  the  Trinity,  and  in  Jesus  Christ,  how  he  is  very 
God,  without  beginning,  and  was  made  man  through  most  burning 
charity  to  save  mankind,  by  strong  penance,  hard  treatment,  and  a 
bitter  death  ;  also,  all  the  common  parts  of  Christian  behef. — Parents 
who  maintain  their  children  knowingly  in  sin,  are  worse  than  those 
cruel  fathers  and  mothers  who  killed  their  children,  and  offered  them 
to  stooks." 

Baptism,  and  repeating  a  paternoster,  will  not  avail  to  such  children. 
They  must  repent,  and  keep  the  commandments  of  God,  if  they  would 
be  saved  from  being  "  deep  damned  in  hell."  It  is  added — "  There  are 
three  faults  seen  many  times  in  Avedded  men  and  women.  The  first  is, 
that  they  make  sorrow  of  their  children,  if  they  are  naked  or  poor,  but 
they  charge  it  as  nothing  that  their  children  are  wanting  in  virtues  ;  and 
with  much  labour  and  cost  they  obtain  great  riches,  and  high  estates, 
and  benefices  for  .their  children,  oftentimes  to  their  greater  damnation. 
But  they  will  not  seek  for  their  children  the  goods  of  grace,  and  a 
virtuous  life,  and  will  not  suffer  them  to  retain  such  goods  freely  prof- 
fered to  them,  but  hinder  them  rather  as  uauch  as  they  may,  and  say 
if  the  child  incline  himself  to  meekness  and  poverty,  and  flee  covetous- 
ness  and  pride,  from  the  dread  of  sin,  and  to  please  God,  that  he  Avill 
-never  be  a  man,  and  shall  never  cost  them  a  penny,  and  will  curse  him 
if  he  live  well  and  teach  other  men  God's  law,  to  save  men's  souls  ;  for 
by  so  doing  the  child  getteth  many  enemies  to  his  elders,  and  they  say 
that  he  slandereth  all  his  noble  kindred,  who  were  ever  held  true  men 
and  worshipfvil." 

XXIII.  How  Antichrist  and  his  Clerks  travail  to  destroy  Holy 
Writ,  and  to  make  Christl\n  Men  unstable  in  the  Faith,  and  to  set 
their  ground  in  Devils  of  Hell.     The  tract  with  this  title  begins— 


CO  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

As  our  Lord  Jesus  Christ  ordained  to  make  his  Gospel  sadly  hnoivn,  and 
maintained  against  heretics,  and  men  out  of  belief.,  by  the  writings  of  the 
four  Evangelists;  so  the  Devil  casteth  by  Antichrist  and  his  ivorldly  false 
clerks  to  destroy  Holy  Writ,  and  the  belief  of  Christian  men  by  four  sursed 
ways  or  false  reasonings.'^ 

These  four  ways  are — "  First,  that  the  church  is  of  more  authority 
and  more  credence  than  any  Gospel.  Secondly,  that  St.  Augustine 
saith  he  woidd  not  believe  in  the  Gospel,  but  if  the  church  taught  him 
so.  Thirdly,  that  no  man  now  alive  kiiows  which  is  the  Gospel,  but  if 
it  be  by  approving  of  the  church.  And,  fourthly,  if  men  say  that  they 
beheve  that  this  is  the  Gospel  of  Matthew  or  John,  they  ask,  Why 
believest  thou  that  this  is  the  Gospel  ?  since  whosoever  believeth  this 
hath  no  cause  except  that  the  church  confirmeth  it  and  teacheth  it. 

"First,  they  say  that  Nicodemus,  and  many  more,  wrote  the  Gospel 
of  Christ's  life,  and  his  teaching,  and  the  church  put  them  away,  and 
approved  these  four  Gospels  of  Matthew,  Mark,  Luke,  and  John.  Then 
the  church  might  as  well  have  put  out  these  four  Gospels,  and  approved 
the  other,  since  it  was  in  the  free-will  and  power  of  the  chiu-ch  to 
approve  and  condemn  which  they  would,  and  to  approve  and  accept 
what  they  liked,  and  therefore  men  should  believe  more  to  the  church 
than  to  any  Gospel." 

Wycliffe  says  in  reply — "  First,  these  forecasting  heretics  understand 
by  the  clnu-ch  the  pope  of  Rome,  and  his  cardinals,  and  the  multitudes 
of  worldly  clerks,  assenting  to  his  simony  and  Avorldly  lordships  above 
all  kings  and  emperors  of  the  Avorld.  For  else  it  were  not  to  their 
purpose  thus  to  magnify  the  church.  True  men,  then,  say  that  the 
clergy  which  first  was,  knowing  men,  and  holy  of  life,  were  stirred  by 
the  Holy  Ghost  to  take  these  Gospels,  and  to  charge  not  Christian  people 
with  more,  since  there  are  enough  and  profitable  to  the  full,  and  those 
four  witnesses  were  accepted  of  the  Holy  Ghost  for  many  reasons,  which 
we  may  not  now  tell.  But  certainly  the  church  might  not  have  put 
away  these  Gospels,  and  accepted  the  other,  for  then  it  had  done  against 
the  doom  of  God,  and  against  the  truth  of  Jesus  Christ,  and  against  the 
charity  of  the  Holy  Ghost." 

But  the  Divine  illumination  -whit  h  enabled  the  earher  ministers  of 
the  chiu'ch  thus  to  distinguish  between  the  genuine  records  of  inspiration 
and  all  spurious  Avritings,  is  said  to  have  been  sadly  wanting  in  the 
clergy  of  later  times.  Speaking  of  the  contemporary  priesthood,  WycHffe 
observes — "  Jesus  Christ  saith  his  Gospel  is  an  everlasting  testament, 
but   these  would  fordon''  it  with  a  stinking  blast  from  the  mouth  of 


M.S.  C.C.C.Cambrklije.     Tiiii.  Coll.  Dub.    Class  C.  Tab.  iii.    No.  12.  pj).  173—17?. 
Undo — destroy. 


ANTICHRIST  AND  HIS  CLERKS  DESTROY  HOLY  WRIT.  CI 

Antichrist.  Lord !  liow  dare  Christian  men  maintain  such  heretics 
against  God's  teaching,  and  the  peace  of  Christian  people  ?  Such 
heretics  arc  full  vinable  to  rule  prelates,  and  lords,  and  commons,  to 
shrift  in  preaching  and  praying,  and  to  do  other  points  concerning  their 
soiJs'  health,  for  they  destroy  them  in  faith  and  good  life,  that  their 
own  pride,  and  covetousness,  and  lusts  may  be  borne  up ;  and  draw  all 
men  to  hell  that  are  ruled  by  such  false  confessors,  false  preachers,  and 
false  counsellors." 

WyclifFe  then  proceeds  to  what  he  describes  as  the  "  second  wheel"  in 
the  machine  of  this  adversary.  "  They  bear  upon  Austin,"  he  writes, 
"  that  he  saith  he  would  not  believe  in  the  Gospel,  but  if  the  church 
saith  it  is  true.  Men  answer,  that  Austin  saith  to  this  intent,  that  he 
would  not  believe  thereto,  unless  Christ,  head  of  holy  church  and  saints 
in  heaven,  and  the  apostles  of  Christ  that  are  holy  church,  said  and 
approved  the  Gospel.  And  this  understanding  is  full  true,  and  according 
to  the  letter  of  Austin ;  but  they  understand  it  thus,  that  unless  the  cursed 
multitude  of  worldly  clerks  approve  this  for  the  Gospel,  Austin  would 
not  believe  to  the  Gospel  of  Jesus  Christ."  But  to  make  the  church 
consist  in  a  degenerate  priesthood,  to  the  exclusion  of  the  body  of  the 
faithful,  and  to  reason  thus  on  that  assumption,  is  said  to  be  to  make 
everything  valuable  in  the  religion  of  Christ  depend  on  approval  from 
men  who  have  shown  themselves  its  enemies — "  but  whose  heresy,"  he 
exclaims,  "might  sooner  destroy  the  behef  of  Christian  men? — and  God 
forbid  that  Austin  should  be  found  in  poisonous  heresy.  It  is  accursed 
falsehood,  therefore,  to  slander  Austin  with  this  acciu-sed  error,  by  the 
name  of  this  holy  doctor  colouring  their  own  false  understanding  and 
heresy.  For  by  this  cursed  wheel  Antichrist's  clerks  condemn  the  faith 
of  Christian  men,  and  the  commandments  of  God,  and  points  of  charity, 
and  bring  in  their  own  wayAvard  laws. — Therefore  Christian  men 
shovild  stand  to  the  death  for  the  maintenance  of  Christ's  Gospel,  and 
the  true  understanding  thereof,  obtained  by  holy  life,  and  great  study, 
and  not  set  their  faith  nor  trust  in  sinful  prelates,  and  their  accursed 
clerks,  nor  in  their  understanding  of  Holy  Writ,  for  with  their  worldly 
life  and  pride  they  are  unable  to  see  the  truth  thereof." 

"  See  now,"  the  Reformer  proceeds  to  say,  "  the  third  wheel  of  Satan's 
chair. — They  say  that  no  man  can  know  what  is  the  Gospel,  btit  by  the 
approving  and  confirming  of  the  church.  But  true  men  say  that,  to 
their  understanding,  this  is  full  of  falsehood.  For  Christian  men  are 
certain  of  belief  by  the  gracious  gift  of  Jesus  Christ,  that  the  truth 
taught  by  Christ  and  his  apostles  is  the  Gospel,  though  all  the  clerks  of 
Antichrist  say  never  so  fast  the  contrary,  and  require  men  to  believe 
the  contrary,  on  pain  of  cursing,  prisoning,  and  burning.  And  this 
belief  is  not  founded  on  the  pope  and  his  cardinals,  for  then  it  might 


02  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

fail  and  be  undone,  as  they  fail  and  be  sometimes  destroyed ;  but  on 
Jesus  Christ,  God  and  Man,  and  on  holy  Trinity,  and  so  it  may  never 
fail,  but  in  his  default  wlio  shoidd  love  God  and  serve  him,  and  who 
faileth  in  these  two  points.  For  Almighty  God  and  his  truths,  are  the 
foundation  of  the  faith  of  Christian  men;  and  as  St.  Paul  saith,  other 
foundation  may  no  man  set,  besides  that  which  is  set,  that  is  Jesus 
Clu-ist.  Therefore,  though  Antichrist  and  all  his  accursed  clerks  be 
buried  deep  in  hell  for  their  accursed  misery  and  pride,  and  other  sins, 
yet  the  Christian's  faith  faileth  not,  and  plainly  because  they  are  not  the 
ground  thereof,  but  Jesus  Christ  is  the  ground  thereof  For  he  is  our 
God,  and  our  best  master,  and  ready  to  teach  true  men  all  things  profit- 
able, and  needful  for  their  souls." 

"  The  fourth  wheel  of  Belial's  cart  is  this, — ^If  Christian  men  say  they 
know  by  belief  that  this  is  Christ's  Gospel,  these  malicious  heretics  ask. 
Why  they  believe  that  this  is  Gospel  ?  But  true  men  ask  of  them 
againward,  why  they  believe  that  God  is  God,  and  if  they  tell  a  good 
sufficient  cause,  we  tell  the  same  cause  why  we  believe  that  this  is 
Christ's  Gospel.  But  they  say,  whatever  the  prelates  teach,  teach  openly, 
and  maintain  stedfastly,  were  of  as  great  authority,  or  more,  than  is 
Christ's  Gospel,  and  so  they  woidd  destroy  Holy  Writ,  and  Christian 
faith,  and  maintain  that  whatever  they  do  is  no  sin.  But  Christian 
men  take  their  faith  of  God  by  his  gracious  gift,  when  he  giveth  to  them 
knowledge  and  understanding  of  truths  needful  to  save  men's  souls  by 
grace  to  assent  in  their  heart  to  such  truths.  And  this  men  call  faith, 
and  of  this  faith  Christian  men  are  more  certain  than  any  man  is  of 
mere  worldly  things  by  any  bodily  wit.°  And  therefore  Christ  reprov- 
eth  most  defect  of  belief,  both  in  the  Jews  and  his  disciples,  and  there- 
fore Christ's  apostles  prayed  most  to  have  stableness  in  the  faith,  for  it  is 
impossible  that  any  man  please  God  without  faith.  And  so  Christ 
prayed  principally  that  the  faith  of  Peter,  and  of  the  other  disciples, 
might  not  fail  of  ever.  And  God's  law  telleth  how  by  faith  saints 
wrought  all  the  great  wonders  and  miracles  that  they  did.  And  if  Anti- 
christ here  say  that  each  man  may  feign  that  he  has  a  right  faith,  and 
a  good  understanding  of  Holy  Writ,  when  he  is  in  error,  let  a  man  seek 
in  all  things  truly  the  honour  of  God,  and  live  justly  to  God  and  man, 
and  God  will  not  fail  to  him  in  anything  that  is  needful  to  him,  neither 
in  faith,  nor  in  understanding,  nor  in  answer  against  his  enemies." 

This  piece  concludes  thus  :  "  God  Almighty  strengthen  his  little  flock 
against  Antichrist,  and  to  seek  truly  the  honour  of  Christ  and  the  salva- 
tion of  men's  souls,  to  despise  the  feigned  power  of  Antichrist,  and  will- 
ingly and  joyfully  to  suffer  reproof  in  the  world  for  the  name  of  Jesus 

"  Knowledge  by  the  senses. 


FALSE  GLOSSES  MAKE  GOD^S  LAW  DAPvE.  03 

Christ  and  liis  Gospel,  to  give  good  example  to  others  to  follow  and  to 
conquer  the  high  bliss  of  heaven  by  glorious  martyrdom  as  other  saints 
did  before  !  Jesus,  for  thine  endless  might,  endless  A\isdom,  endless 
goodness  and  charity,  grant  to  us  sinful  wretches  this  love  !     Amen  ! " 

In  this  examination  of  the  writings  of  Wycliffe,  I  have  followed  thus 
far  the  manuscripts  in  Corpus  Christi  College,  Cambridge,  from  which  all 
my  extracts  are  taken,  except  in  the  instance  of  number  fifteen — the 
piece  iutitled,  "  Of  Feigned  Contemplative  Life" — my  extracts  from 
that  treatise  being  taken,  for  the  most  part,  from  the  manuscript  in 
Trinity  College,  Dublin. 

XXIV.  De  Domnis  Divino.  The  piece  thus  described,  begins — Since 
false  glosses  make  Goers  law  dark,  and  hinder  secidar  men  to  sustain  and 
keep  it,  of  such  false  glosses  should  each  man  be  aware."'  The  false  glosses 
of  which  most  complaint  is  made,  are  those  resorted  to  with  a  view  to 
sustain  the  present  endowed  state  of  the  church.  In  this  tract,  as  in 
many  of  the  preceding,  Wycliffe  denounces  the  sort  of  endowment 
adverted  to,  as  contrary  both  to  the  Jewish  and  the  Christian  law.  The 
effect  of  attempting  to  sustain  religion  by  such  means  has  been,  to  sub- 
ject the  clergy  generally  to  the  influence  of  covetous  and  worldly  pas- 
sions ;  and  with  such  examples  before  them  in  the  priesthood,  secular 
lords  take  license  to  conduct  themselves  oppressively  towards  their 
tenants — "  and  so  this  endowing  against  God's  law,  doeth  harm  to  lords, 
and  clerks,  and  commons,  both  bodily  harm,  and  harm  in  their  souls." 
The  Eeformer  urges,  accordingly,  that  men  should  retrace  their  steps  in 
this  particular,  and  that  the  chiu'ch  should  be  freed  from  this  form  of 
incumbrance  and  mischief,  notwithstanding  all  the  laws,  whether  of 
church  or  state,  which  may  exist  in  its  favoiir.  If  it  be  alleged  against 
this  bold  counsel,  that  the  system  thus  menaced  has  been  approved  by 
many  holy  men,  and  that  its  sanctity  has  been  fiu'ther  established  by  a 
host  of  miracles,  Wycliffe  replies,  "  Here  men  should  knoAv,  that  many 
such  figures*  come  often  of  the  fiend  for  man's  first  sin.  So  as  St.  Paul 
saith,  the  fiend  hath  power  for  to  figure  himself  unto  an  angel  of 
light.  And  so  he  is  an  untrue  man  that  troweth^  to  such  signs  as  much 
as  he  troweth  to  the  faith  of  God's  law.  And  so  is  it  no  belief  that  all 
those  men  are  saints  which  are  hired  of  the  pope  to  be  holdcn  such. 
And  few  men  know  how  those  wonders  came  which  Ave  call  miracles, 
whether  of  good  or  evil.  For  well  Ave  know  that  the  fiend  doth  often 
much  good.  Stand  Ave  stable  in  our  belief,  for  that  may  never  fail." 
Wycliffe  extends  his  censure  from  these  points  to  the  conduct  of  the 

«  MS.  Trin.  Coll.  Dub.  Class.  C.  Tal).  iii.  No.  12.  pp.  188—193. 
''  Appearance.^.  •'  Trusteth. 


Ci  ON  THE  WRITINGS  OF  WVCLIFFE  IN   MANUSCRIPT. 

clergy  in  claiming  exemption  iVom  the  authority  of  the  civil  magistrate. 
He  affirms  it  to  have  been  the  ancient  law  and  practice  of  the  kingdom  for 
the  secular  tribunals  to  take  cognisance  of  all  civil  offences  on  the  part 
of  the  clergy.  In  judging  on  all  such  questions,  the  laity,  it  is  main- 
tained, possess,  in  every  respect,  fully  as  much  fitness  as  the  priesthood. 

XXV.  The  tract  beginning,  For  this  uncouth  dissension  that  is  hetwixt 
these  popes,  seemeth  to  signify  the  perilous  times  that  Paul  said  should 
come,  is   that  which   sometimes  has  the  titles,  De  Papa  Romana,  and 

SCHISMA  PAPiE." 

The  writer  commences  by  adverting  to  the  circumstance  of  this  schism 
in  the  papacy  as  favourable  to  a  free  discussion  of  questions  relating  to 
the  church.  He  speaks  of  the  present  as  a  fitting  occasion  on  which  to 
sever  from  the  papacy,  and  from  the  clergy  generally,  their  ill-gotten 
lordships  and  endowments.  He  thus  concludes  the  first  chapter  :  "  Trust 
we  in  the  help  of  Christ  on  this  point,  for  he  hath  begun  to  help  us  gra- 
ciously, in  that  he  hath  clove  the  head  of  Antichrist,  and  made  the  two 
parts  fight  against  each  other.  For  it  is  no  doubt  that  the  sin  of  the 
popes,  whicli  has  been  so  long  continued,  hath  brought  in  this  division. 
And  so  if  both  these  heads  last,  or  one  by  itself,  then  shall  the  last  error 
be  worse  than  the  first.  Emperors  and  kings,  therefore,  should  help  in 
this  cause,  to  maintain  God's  law,  to  conquer  their  own  heritage,  and  to 
destroy  this  foul  sin — saving  persons.  And  then  were  peace  estabhshed 
and  simony  destroyed." 

In  the  second  chapter  it  is  stated  that  the  advocates  of  this  kind  of  change 
are  said  to  be  "heretics,  wicked  men,-  and  few  against  others."  Wycliffe 
adds — "  A  comfort  it  is  that  these  three  reasons  mean  nothing."  The 
third  chapter  commences  with  a  reference  to  the  pretended  infallibility 
of  the  pope,  on  which  the  Reformer  observes — "  Here  should  the  children 
of  the  fiend  learn  their  logic  and  their  philosophy,  that  they  be  not 
heretical  in  a  false  understanding  of  the  law  of  Christ."  The  election 
of  cardinals  or  princes  is  declared  to  be  of  no  value  if  not  in  accordance 
vvith  the  law  of  God.  The  only  proper  appointments  to  priesthood  or 
government  in  the  church,  are  the  appointments  of  virtuous,  able,  and 
holy  men.  Concerning  the  power  of  binding  and  loosing  assumed  by  the 
clergy,  it  is  said — "  That  there  is  no  greater  heresy  than  for  a  man  to 
beheve  that  he  is  absolved  from  his  sins  if  he  give  money ;  or  if  a  priest 
lay  his  hand  on  the  head  and  say  that  he  absolveth  thee.  For  thou 
must  be  sorrowful  in  thy  heart,  and  make  asseeth''  to  God,  else  God 
absolveth  thee  not." 


"  MS.  Trill.  Coll.  Dub.     Class  C.  Tab.  iii.  No.  12.  pp.  193—208.     The  first  sentence  of  this  work 
fixes  its  date  as  subsequent  to  1378,  and  No.  xxiii.  manifestly  belongs  to  the  same  period. 
'  Satisfaction — amends. 


OF  PERFECT  LIFE.  G5 

In  the  next  chapter  the  subject  is  renewed.  "  This  confession  which 
is  made  to  man,  hath  often  been  varied  with  the  varying  of  the  church. 
For  first,  men  confessed  to  God,  and  to  the  common  people,  and  this 
confession  was  vised  in  the  time  of  the  apostles."  But  since  that  kind 
of  confession  among  Christians, — confession  to  God,  and  one  to  another, — 
has  given  place  to  the  practice  of  confession  to  a  priest,  great  mischiefs 
have  followed,  priests  being  commonly  wanting  in  the  qualifications 
necessary  to  a  wise  discharge  of  the  duties  which  thus  devolve  on  them. 
The  whole  argument  on  this  subject  is  in  the  boldest  and  most  vigorous 
style,  tending  to  expose  the  folly  of  the  confidence  generally  placed  in  the 
efficacy  of  priestly  absolution,  and  the  special  absurdity  of  the  popish 
doctrine  concerning  the  supposed  supererogatory  merits  of  priests,  and 
the  uses  to  which  the  clergy  affected  to  apply  them.  His  advice  accord- 
ingly is — •"  Shrive  thee  to  God,  in  constancy  and  contrition,  and  God 
may  not  fail,  he  will  absolve  thee," 

XXVI.  The  tract  by  Wycliffe  intitled,  Of  Perfect  Life,  is  one  of 
a  series  of  short  pieces  known  by  the  title  of  the  Poor  Caitif,  of  which 
some  account  will  be  given  hereafter.  It  commences  thus — Christ,  not 
compelUnrj,  but  freely  counselling  each  man  to  perfect  life,  saith  thus. 
The  language  cited  is  that  of  our  Lord  in  the  ninth  chapter  of  Luke, 
"If  any  man  will  come  after  me,  let  him  deny  himself,  and  take  his  cross, 
and  follow  me."     On  which,  the  Reformer  thus  comments  : — 

"  Forsake  we  otu-selves  in  what  we  have  made  ourselves  by  sin,  and 
dwell  we  such  as  we  are  made  by  grace.  If  a  proud  man  be  converted 
to  Christ,  and  is  made  meek,  he  hath  forsaken  himself.  If  a  covetous 
man  ceaseth  to  covet,  and  giveth  his  own  things,  he  hath  denied  him- 
self. If  a  lechei'ous  man  changeth .  his  life  to  chastity,  he  hath  denied 
himself;  as  St.  Gregory  saith,  He  denieth  himself  who  forsaketh  and 
withstandeth  the  unreasonable  will  of  his  flesh.  The  cross  of  Christ  is 
taken  when  despisings  fOr  the  love  of  truth  be  not  forsaken,  when  the 
flesh  is  punished  by  abstinence,  and  when  compassion  and  pity  toward 
our  neighbour  is  truly  kept ;  when  a  man  is  crucified  to  the  world,  and 
the  world  is  crucified  to  him,  setting  at  nought  the  joy  thereof.  It  is 
not  enough  to  bear  the  cross  of  painful  life,  except  men  follow  Christ  in 
virtues,  not  by  steps  of  bodily  feet,  but  by  meekness,  love,  and  heavenly 
desire.  Meekness  maketh  a  good  soul  to  Christ  what  Martha  was. 
As  St.  Bernard  says,  Love  maketh  a  soul  the  spouse  of  Christ.  Heavenly 
desire  raiseth  the  soul  on  high,  and  maketh  it  to  forget  the  world,  and 
all  the  likings  thereof.  He  taketh  the  cross,  and  is  ready  to  meet  all  peril 
for  God,  and  if  need  is,  to  die  rather  than  to  forsake  Christ.  And  who- 
soever taketh  not  thus  his  cross,  and  followeth  not  Christ  thus,  is  not 
worthy  to  be  his  disciple,  nor  to  possess  him,  as  he  himself  saith." 

F 


66  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

But  men  are  cautioned  against  such  a  reliance  on  the  mercy  of  God, 
as  may  dispose  them  to  delay  repentance,  and  to  heap  sins  upon  one 
another  ;  since  St.  Austin  saith  : — 

"The  most  mercifid  Lord  forgiveth  sin  to  men  flying  to  penitence, 
but  makes  us  not  so  sure  of  the  Lord's  mercy  that  we  keep  sins.  Neither 
say  we,  while  the  strength  of  the  flesh  endureth,  have  we  now  our  covet- 
ings,  and  at  the  last  in  age,  do  we  penance  for  our  sins,  for  the  Lord  is 
merciful,  he  shall  not  mind  of  our  sins.  I  beseech  you,  saith  St.  Austin, 
think  you  not  so,  for  it  is  the  highest  folly  to  think  such  things.  There- 
fore haste  we  to  repentance,  and  the  last  day  be  ever  before  our  eyes. 
Restrain  we  our  bodies  from  vice,  and  from  evil  covetings,  and  ever  let 
our  heart  think  on  heavenly  things.  Lord  Jesus  !  turn  us  to  thee,  and 
then  we  shall  be  turned.  Heal  thou  us,  and  we  shall  be  verily  holy,  for 
Avithout  grace  and  help  from  thee  may  no  man  be  truly  turned  or  healed. 
For  they  are  but  scorners  who  to-day  turn  to  God,  and  to-morrow  turn 
away  ;  to-day  doing  penance,  and  to-morfow  turning  again  to  their  former 
evils.  What  is  turning  to  God  ?  nothing  but  turning  from  the  world, 
from  sin,  and  from  the  fiend.  What  is  tiu-ning  from  God  ?  nothing  but 
turning  to  the  changeable  goods  of  this  world,  to  works  of  the  fiend,  and 
to  lusts  of  the  flesh.  To  be  turned  from  the  world  is  to  set  at  nought, 
and  to  put  out  of  mind,  all  joys  and  mii'ths  thereof,  and  to  suffer  meekly 
all  bitterness,  slander,  and  deceits  thereof,  for  the  love  of  Christ ;  and  to 
leave  all  occupations  unlawful,  and  unprofitable  to  the  soul ;  and  to  be 
dead  to  every  such  thing  as  the  world  worshippeth  and  loveth." 

He  concludes  by  observing  that  Satan  frequently  presents  occasions  of 
temptation  before  the  men  who  are  most  eminent  in  holiness,  and  are  the 
least  likely  to  be  influenced  by  them.  "  But  he  studieth  to  blow  against  us 
all  manner  of  temptations  and  tribulations,  by  how  much  that  he  seeth 
that  by  the  mercy  of  God  we  are  escaped  out  of  his  power.  For  he 
seeketh  no  thing  so  much  as  to  separate  a  man  from  the  pure  and  ever- 
lasting love  of  Jesus  Christ,  and  to  make  him  love  failing  things,  and  the 
uncleanness  of  this  world."" 

XXVH.  Of  the  Seven  Deadly  Sms.  The  work  under  this  title 
begins  thus — Since  belief  teaches  us  that  every  evil  is  only  sin,  or  comes  of 
sin,  sin  should  be  fled  as  all  manner  of  evil.  * 

This  treatise  extends  to  eighty  quarto  pages,  and  after  the  above 

•  These  extracts  are  from  the  MS.  Class  C.  Tab.  v.  No.  24.  in  the  library  of  Trinity  College, 
Dublin.  The  substance  of  the  piece  has  been  printed  in  The  British  Reformers,  from  a  copy 
in  the  British  Museum. 

'  MS.  Bodleian  Library.  Archiv.  A.  83.  There  is  a  short  tract  under  this  title  among  the 
WyclilTe  MSS.,  in  Trinity  College,  Dublin.  Class  C.  Tab.  v.  No.  C.  pp.  35—38.  The  allusion 
toward  the  close  of  this  extended  treatise  to  the  popes,  as  encouraging  all  mischiefs  and  bloodshed 
of  a  crusade,  in  support  of  their  worldly  pretensions,  settles  the  date  of  this  work  as  being  not  earlier 
■than  1383. 


THE  SEVEN   DEADLY  SINS.  67 

initial  sentence,  proceeds  thus  : — "  And  since  nothing  is  fled  by  the 
wisdom  of  man,  except  as  the  harm  of  that  thing  is  known,  every  true 
man  should  know  sin  well,  and  so  should  know  the  fruit  thereof. 
All  manner  of  evil  is  only  sin,  or  else  the  pain  which  comes  only  from 
sin.  Pain  comes  from  sin  in  five  manners.  Pain  comes  to  Christ, 
to  buy  man  from  sin.  Pain  comes  to  the  condemned,  to  avenge  sin. 
Pain  comes  to  God's  children,  to  purge  them  from  sin.  Pain  comes  to 
many  men  to  keep  them  from  sin.  Pain  comes  to  other  men  to  show 
that  God  hates  sin.  And  so  as  God  is  the  best  thing  in  the  world,  sin 
is  the  worst  thing  in  the  world.  And  so  while  all  other  things  are 
God's  creatures,  sin  is  made  without  God,  as  St.  John  saith. 

"  God  may  not  bid  man  sin,  for  his.  own  goodness.  Sin  may  not 
serve  God,  although  it  profit.  The  sin  of  our  first  father  might  not  be 
bought  away,  except  by  God  and  man,  who  is  above  the  angels.  If 
thou  wouldest  flee  death,  and  pain,  in  any  manner,  then  flee  sin  more, 
for  pain  is  a  good  medicine  which  Christ  himself  took  to  heal  man 
of  sin.  For  the  righteousness  of  God  may  not  suffer  sin,  except  he 
shall  punish  it,  and  this  was  the  cause  of  the  pain  which  Christ  suffered 
for  man." 

WycUffe  then  states,  as  he  has  done  in  the  "  Poor  Caitif,"  the  "  Tria- 
logus,"  and  several  other  works,  that  the  sin  never  forgiven, — the  sin 
against  the  Holy  Ghost, — is  that  of  the  man  who  dies  iu  a  state  of 
impenitence.  "  Sin,"  he  proceeds,  "  is  called  deadly,  because  it  brings 
death  to  the  body  and  soul,  and  that  without  end.  And  sin  is  called 
venial,  because  God's  Son  forgives  it.  But  men  should  be  at  war  with 
all  sin,  because  of  the  peril  thereof,  since  they  know  not  deadly  sin 
from  venial ;  inasmuch  as  they  never  know  whether  this  sin  shall  ever 
have  end,  or  whether  this  man  shall  be  damned  through  being  hai'dened 
in  his  sins." 

After  these  introductory  observations,  the  Keformer  proceeds  to 
enumerate  and  describe  the  different  "  manners  of  sin  that  come  to 
man."  The  first  sin  mentioned  is  pride,  which  is  said  to  arise  some- 
times separately,  and  sometimes  otherwise,  as  from  "  the  gifts  of  grace; 
the  wit  that  God  has  given  ;  the  gifts  of  kind,  as  bodily  strength,  or 
bodily  beauty  ;  or  from  the  goods  of  fortune,  and  the  riches  of  the 
world."  All  these  gifts  are  said  to  be  from  God,  and  each  man  should 
possess  them  in  humility,  endeavouring  "  meekly  to  sei've  his  God, 
according  to  the  gifts  he  hath  of  him."  The  craftsman  should  know 
his  occupation,  and  the  scholar  be  conversant  with  human  learning,  but 
the  knowledge  of  Holy  Scripture  is  a  science  with  which  all  men  should 
be  acquainted.  Every  man  must  know  the  will  of  God,  in  order  to  the 
doing  of  it ;  and  he  nuist  do  the  will  of  God,  in  order  to  be  happy  ; 
"  so  each  man  here  must  needs  con  divinity — some  more,  some  less,  if 

f2 


68  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

he  will  be  saved."  The  more  men  strive  to  hide  this  "  science  of  God," 
the  more  it  increases.  The  friars  oppose  themselves  to  the  diffusion  of 
this  knowledge,  and  would  fain  convert  these  spiritual  treasures  into 
articles  of  merchandise  ;  "  but  since  this  science  is  freely  given  to  men,  it 
shoiild  be  freely  delivered  ;  and  because  the  telling  of  God's  law  would 
be  most  profitable  to  his  church,  the  fiend  is  full  busy  in  preventing 
such  spiritual  profit." 
^  In  the  next  section,  the  Eeformer  censures  the  costume  of  the  age  as 
fanciful,  costly,  and  often  injurious  to  the  body,  as  well  as  to  the  mind. 
K  the  force  of  custom  be  pleaded,  his  answer  is,  that  the  force  of 
the  reasonable  should  be  stronger,  and  that  "  to  conform  to  the  world,  is 
to  conform  to  an  enemy."  The  next  topic  is  the  folly  of  family  pride. 
To  be  related  to  Christ  and  his  church  is  the  highest  dignity.  "  Of  this 
kindred  we  should  have  joy,  and  not  of  earthly  kindred,  for  they  were 
sometimes  beggars,  or  servants,  or  fools  ;  and,  therefore,  Jesus  Christ 
came  only  of  poor  kindred,  and  would  not  make  them  rich  in  the  world, 
except  in  virtues.  He  was  not  ashamed  of  the  poverty  of  his  kindred  ; 
but  hath  taught  us  to  be  glad  in  the  kinship  of  virtues,  for  joy  in 
such  kindred  is  the  bliss  of  heaven." 

The  pride  of  wealth  is  next  adverted  to,  as  being  little  more  rea- 
sonable than  pride  of  family.  To  hoard  wealth,  is  to  sin.  To  be 
employed  in  distributing  it,  never  so  wisely,  as  Avhen  we  en- 
deavour to  abate  the  force  of  evils  which  would  never  have  been 
known  if  sin  had  not  entered  into  the  world,  and  such-like  service, 
relating  to  what  is  merely  temporal,  is  to  be  in  danger  of  withdrawing 
ovir  attention  injuriously  from  what  is  more  immediately  spiritual. 
Hence,  it  is  said,  that  the  clergy  should  have  "  food  and  clothing  needful 
to  them,  and  therewith  should  hold  themselves  paid,  for  more  would 
tarry  them." 

In  the  ninth  section  of  this  treatise,  the  author  divides  the  church 
into  three  parts — preachers — defenders — and  laboui-ers.  He  speaks 
of  the  apostles  as  the  "  spiritual  knights"  of  the  Gospel ;  and  of  Christ 
as  "going  into  all  the  world,  not  to  fight  with  the  cold  arms  of  the 
body,  but  with  the  arms  of  charity."  He  then  states,  that  the  only 
gradation,  rank,  or  oflace  known  in  the  church  of  Christ,  in  its  earlier 
history,  was  that  of  "  priests  and  deacons,  living  clerks'  life. — By 
ordinance  of  Christ,  priests  and  bishops  were  all  one  ;  but  afterwards 
the  emperor  departed"  them,  and  made  bishops  lords,  and  priests  their 
servants,  and  this  was  the  cause  of  envy,  and  quenched  much  charity. 
And  so  if  possessioners  were  brought  to  that  state  which  Christ 
ordained  to  his  clerks,  then  should  men  have  charity,  both  with  secular 

'  Separated — distinguished  lictween  them. 


THE  SEVEN  DEADLY  SINS.  69 

clerks,  and  also  with  religious."  It  has  been  the  work  of  the  fiend,  he 
observes,  to  change  this  simpler  state  of  things  into  one  of  "  many- 
colours,  as  secular  and  religious  ;  and  both  have  many  parts,  as  popes, 
and  cardinals,  and  bishops,  and  archdeacons  ;  monks,  canons,  hospital- 
lers, and  friars.  And  each  of  these  orders  loves  more  his  brother,  than 
he  loves  a  man  of  another  strange  order,  and  will  defend  his  order  by 
personal  aifection."  Amidst  such  separations  of  men  into  classes  and 
sections,  "no  wonder,"  says  WyclifFe,  "  if  charity  be  put  away."" 

In  the  section  following  it  is  remarked,  that  "  as  virtues  in  priests 
qiiicken  the  church,  sins  and  vices  in  them  make  the  church  venomous." 
But  the  heaviest  charge  to  be  brought  against  the  clergy  is  said  to  be, 
that  to  please  some  great  men  "  they  hide  God's  law,  and  persecute 
priests  for  preaching  the  truth."  The  parties  thus  opposed  to  religion 
are  said  to  be  no  less  opposed  to  humanity,  combining  to  plunder  and 
oppress  the  commonalty  of  the  land. 

The  preceding  observations  have  respect  to  the  first  of  the  three 
classes  into  which  the  church  is  divided,  namely,  the  preachers, — the 
observations  following  are  addressed  to  the  two  remaining  classes, 
described  as  defenders  and  labourers  ;  the  former  consisting  of  lords  and 
knights,  and  the  latter  of  the  body  of  the  people.  They  are  observations 
pointed  especially  against  the  irreligion  and  inhumanity  attendant  on  the 
practice  of  war.  The  war  carried  on  in  Flanders  in  favour  of  Pope 
Urban  is  adverted  to,  and  appears  to  have  disposed  the  mind  of  WyclifFe 
to  the  tone  of  expression  observable  in  this  part  of  the  work.  He  com- 
plains much  of  the  conduct  of  the  clergy  in  this  respect.  He  observes, 
"  They  should  be  labourers  for  peace,  bvit  in  word  and  deed  they  favour 
war,  taking  it  as  law  that  it  is  right  to  annoy  an  enemy  in  whatever 
way  Ave  can.  But  the  charity  of  Christ  bids  the  contrary. — The  virtue 
of  charity  should  be  most  in  clerks,  but  envy  is  most  in  them  when  they 
are  turned  to  evil." 

The  advocates  of  war  made  "tlieir  appeal  to  the  Old  Testament.  The 
reply  of  WycUffe  was — "  In  the  old  law  men  fought  with  God's  enemies, 
to  avenge  God's  injuries,  and  by  no  other  cause,  and  neither  will  men 
now  if  their  fighting  be  lawful."  Men,  he  contends,  should  war  as  the 
Israelites  did,  only  when  commissioned  as  they  were.  Attention  to  this 
rule  would  bring  the  fulfilment  of  the  prophecy — "  Men  shall  break 
theii'  swords  into  ploughshares,  and  learn  war  no  more."  But  "  yet 
Antichrist  argues  to  keep  men  fighting,  though  humanity  teaches  that 
men  should  not  fight.  Their  saying  is — Since  an  adder  by  his  nature 
stings  a  man  that  treads  on  him,  why  should  not  we  fight  against  our 

"  ' '  Touchingholy  orders,  he  held  that  there  were  but  two — viz.  of  deacons  and  priests,  so  do  we." — 
"  James's  Apology  for  John  WicklifFe,  showing  his  nonconformity  to  the  now  Church  of  England," 
Oxford,  1608. 


70  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

enemies,  for  else  they  will  destroy  us?  Wliat  man  that  hath  wit 
cannot  see  this  fallacy?  "Well  I  know  that  angels  withstood  fiends, 
and  many  men  with  right  of  law  withstand  their  enemies,  and  yet 
they  kill  them  not,  neither  fight  with  them  ;  and  wise  men  of  the 
world  hold  it  well  thus  to  vanquish  their  enemies  without  striking  ; 
and  wise  men  of  the  Gospel  vanquish  by  patience,  and  come  to  rest 
and  peace  by  suffering  of  death.  Well  I  know  that  worldly  men  will 
scorn  this  sentence,  but  men  who  would  be  martyrs  for  the  law  of  God 
will  hold  with  it." 

The  argument  of  Wycliffe  seems  to  involve,  to  the  full,  the  Quaker 
principle  on  the  subject  of  war.  He  admits  that  God  has  "  approved 
that  knights  should  defend  his  law  by  strength,"  but  insists  that  he  has 
not  granted  them  permission  to  "  kill  any  man."  It  was  said — "But 
the  pope  approves  crusades ;"  and  the  answer  was,  that  siich  a  fact  proves 
nothing,  unless  it  can  be  proved  that  the  pope  is  nearer  infallibility  dian 
Peter.  "  Christ  is  a  good  shepherd,  for  he  puts  his  own  life  for  the 
saving  of  the  sheep.;  but  Antichrist  is  a  wolf  of  ravening,  for  he  does 
ever  the  reverse,  for  he  puts  many  thousand  lives  in  the  place  of  his  own 
wretched  life.  By  forsaking  things  which  Christ  bids  priests  forsake, 
he  might  cease  all  this  strife.  Why  is  he  not  a  fiend,  though  a  priest, 
who  fights  in  this  cause,  stained  foul  with  homicide  ?  For  if  manslaying 
in  others  be  odious  to  God,  much  more  in  priests,  that  shovdd  be 
vicars  of  Christ.  And  certain  I  am,  the  pope,  and  all  the  men  of 
his  council  cannot  produce  a  spark  of  reason  to  show  that  he  should 
do  this." 

Wycliffe,  it  is  plain,  was  not  insensible  to  the  difficulties  attendant  on 
the  principle  which  he  thus  advocates,  but  he  appears  to  have  been 
prepared  to  abide  by  the  worst  supposable  consequences  of  it,  rather 
than  consent  to  see  the  substitution  of  the  Avar  principle,  in  any  shape, 
in  its  room.  What  is  called  the  right  of  conquest,  he  treats  as  only  so 
much  robbery  on  a  larger  scale.  If  the  Almighty  should  "  bid  con- 
quest," such  a  title  might  become  valid,  not  otherwise.  "  Lord !"  he 
exclaims,  "  what  honour  falls  to  a  knight  that  he  kills  many  men  ? — 
the  hangman  kiUeth  more,  and  with  a  better  title.  It  Avere  better  be 
butchers  of  beasts  than  butchers  of  our  brethren,  for  this  were  more 
unnatural."  Many  would,  probably,  complain  of  his  strong  language 
on  this  subject,  especially  as' applied  to  the  popish  crusade  ;  his  answer 
was,  that  the  men  are  sharers  in  evil  deeds,  who,  by  a  "  coward  dumb- 
ness," fail  to  oppose  them.  His  desire  was,  that  priests  should  "  all  give 
themselves  to  a  heavenly  life,  as  angels  sent  from  God,  to  draw  men 
from  the  world  :"  in  place  of  being  more  beset  with  the  seven  deadly 
sins  than  other  men. 


THREE  THINGS  TROUBLE  THE  REALM.  71 

XXVIII.  Vita  Sacerdotum.  This  piece  begins — This  peril  of  friars 
is  the  last  of  eight  that  fall  to  man  in  this  ivay."- 

In  its  conamencement,  WyclifFe  makes  mention  of  the  clergy  as 
attempting  to  vindicate  their  claims  to  ecclesiastical  endowments  by 
appealing  to  the  provisions  of  the  Jewish  law  in  that  particular.  But  the 
reply  given,  as  on  many  similar  occasions,  is,  that  the  Levitical  priesthood 
were  wholly  destitute  of  endowments  in  the  sense  intended  ;  that  the 
provision  made  in  their  case  was,  that  they  should  not  be  possessed  of 
landed  property  in  any  shape,  and  that  they  should  depend  wholly  on 
the  current  tithes  and  offerings  of  the  people.  Such  was  the  arrange- 
ment made  in  respect  to  the  support  of  the  priesthood  under  the  old 
law  ;  and  secular  lords  are  reminded  that  they  are  competent  to  reduce 
the  Christian  priesthood  to  the  same  condition,  and  that  it  behoves  them 
to  do  so. 

This  tract  consists  of  eight  quarto  pages.  It  contains  an  allusion  to 
the  council  in  London,  which  had  condemned  the  doctrine  of  Wycliffe, 
as  opposed,  in  the  above  sense,  to  ecclesiastical  endowments.  It  contains 
the  following  passage  also,  whicl:^  is  equally  decisive  in  respect  to  the 
late  date  of  this  production:  "Either  God's  law  is  false,  or  the  realm  of 
England  shall  be  punished  sharply,  for  persecuting  poor  priests,  only  for 
saying  that  Antichrist  should  be  ashamed  of  their  manner  of  life,  and 
that  the  bread  of  the  altar  is  very  God's  body,  as  the  Gospel  saith,  and 
as  common  faith  holds."  In  attempting  the  needed  reformation,  "  some 
should  help  by  prayer,  some  by  good  sj^eech,  some  by  Avorldly  power, 
and  some  by  good  life." 

XXIX.  De  Blasphemia  contra  Fratres.  The  copy  of  this  work  in 
the  Bodleian  Library  has  the  follomng  title,  De  Tribus  BLASPHEnnis 
MoNACHORUM.  Its  initial  words  are — It  is  said  that  three  things  stoiirhlin'' 
the  realm,  especially  heresies 

This  work  is  much  more  extended  than  the  preceding — it  numbei's 
forty  pages.  Wycliffe  commences  by  defining  the  word  blasphemy  as 
used  in  this  treatise.  The  term  is  used  in  respect  to  God  in  the  same 
sense  with  the  term  slander  as  applied  to  man  :  and  the  blasphemies 
charged  upon  the  friars  are  especially  three — the  errors  inculcated 
by  them  in  regard  to  the  eiicharist ;  their  pleading  the  example  of 
Christ  as  giving  sanction  to  their  practice  of  mendicity  ;  and  their 
conduct  in  pretending  to  dispense  pardons  and  indulgences  to  the  people 

»  MS.  Bebl.  Bodl.  Archiv.  A.  3072.  «  Disturb— trouble. 

'  Archiv.  A.  83.  The  discussion  in  this  work  opposed  to  the  doctrine  of  transubstantiation  is 
evidence  of  its  late  date.  It  is  not  probable  tha<  it  appeared  earlier  than  in  1380,  or  at  furthest  in 
the  year  preceding.     See  Life  and  Opinions  of  Wj-cliffe,  vol.  ii.  chap.  iii. 


72  ON  THE  WHITINGS  OF  WYCIJFFE  IN  MANUSCRIPT. 

for  money.  Men  are  said  to  blaspheme  "  when  worthiness  proper 
only  to  God  is  put  to  a  poor  creature  :  when  imperfection  is  piit  upon 
God  ;  and  when  dignity  is  denied  to  God  that  must  accord  to  him  from 
his  great  lordship."  If  blasphemy,  in  these  senses,  "  is  scattered 
among  many  men,  this  heresy  is  most  common  with  the  friars." 

In  regard  to  the  first  point,  the  eucharist,  he  writes,  "  We  say  surely, 
of  our  faith,  that  the  white  thing  and  round,  which  the  priest  consecrates, 
like  to  the  unconsecrated  host,  and  which  is  broken  and  eaten,  is  verily 
God's  body  in  the  form  of  bread."  He  cites  St.  Augustine  as  teaching, 
that  the  bread  remains  after  consecration  ;  and  as  opposed,  accordingly, 
to  the  received  doctrine  of  transubstantiation,  which  teaches  that  after 
the  words  of  consecration  the  bread  does  not  remain,  but  is  transub- 
stantiated into  the  body  of  Christ.  Such  is  truly  the  doctrine  of  tran- 
substantiation, the  bread  ceasing  to  be,  by  becoming  the  body,  soul,  and 
divinity  of  the  Saviour.  The  friars,  as  the  advocates  of  this  doctrine, 
are  described  as  precluding  men  from  exercising  their  senses  in  respect 
to  religion,  as  well  as  from  the  just  use  of  their  higher  faculties.  The 
strongest  of  the  senses,  according  to  philosophers,  are  touch  and  taste  ; 
but  if  friars  are  to  be  credited,  men  should  not  allow  any  place  to  the 
office  of  these  senses  in  the  matter  of  the  sacrament.  Against  the 
absurdity  of  this  doctrine  "WycliiTe  pours  forth  his  strongest  invective. 
The  men  who  hold  it  are  said  to  be  more  stupid  than  "  Jews  or  Pagans;" 
and  no  more  capable  of  explaining  what  they  mean  than  the  brute. 
"  Would  Gk)d  that  the  clerks  of  Antichrist  who  teach  cur  belief,  and 
charge  more  the  words  of  Ambrose  than  those  of  the  Gospel,  woTild  give 
us  leave  truly  so  gloss"  St.  Ambrose.  "Wlien  he  says  that  after  the 
sacreding  the  sacrament  should  not  be  holden  bread,  the  saint  means, 
as  he  often  does,  that  this  should  not  be  known  afterwards  as  principally 
bread.  For  thus  (in  this  sense)  St.  Ambrose  says  the  thing  that  was 
bread  is  now  God's  body — and  well  may  we  know  that  Ambrose  says 
not  that  the  bread  goes  to  nought,  as  Antichrist  says."  The  sacrament, 
he  repeats  emphatically,  "  is  Christ's  body,  and  bread  also  ;"  and  then 
adds,  "  so  thus  it  is  that  this  bread  turns  into  Christ's  body,  and 
so  the  substance  of  the  bread  offered  upon  the  altar  shall  be  turned 
into  the  substance  of  Christ's  own  body,  as  St.  Ambrose  says,  and 
neither  shaU  be  brought  to  nought,  for  these  are  not  contrary."  On 
this  subject  we  should  confide  in  the  law  of  Scripture  and  reason 
more  than  in  any  law  from  popes  and  cardinals — "  so  that  if  we  had 
a  hundred  popes,  and  all  the  friars  were  cardinals,  yet  should  we  trust 
more  to  the  law  of  the  Gospel  than  to  all  this  multitude."  The 
following    passage    is   an   instance  of  the    manner    in  which  WycUffe 

-  Interpret — explain 


THREE  THINGS  TROUBLE  THE  REALM.  73 

opposed  the  experience  of  the  plain  man  to  the  subtleties  of  this 
church  doctrine.  "  Since  bodily  eating  was  bidden  of  Christ,  and 
this  bodily  eating  might  not  be  unless  there  Avere  bread,  then  this 
bi  ead  lasts  after  the  sacreding."" 

The  second  article  sets  forth,  as  we  have  seen,  that  the  practices  of 
the  begging  friars  are  according  to  the  example  of  the  Saviour.  One 
instance  adduced  by  the  mendicants,  in  support  of  this  conclusion,  was, 
that  Christ  solicited  water  from  the  woman  of  Samaria.  In  answer,  it 
is  observed,  that  the  persons  who  make  such  use  of  this  passage,  should 
look  to  the  context,  where  it  appears  that  our  Lord  had  sent  his  disciples 
into  the  city,  not  to  beg  bread,  but  to  purchase  it.  It  was  usual  to  allege 
the  language  of  the  Saviour  to  Zaccheus  for  the  same  purpose.  But  it  is 
replied  that  our  Lord  spoke  to  Zaccheus  as  a  superior,  and  not  as  a  sup- 
phcant;  and  that  Christ,  moreover,  came  to  the  earth  in  the  exercise  of 
a  peculiar  lordship — the  lordship  which  pertained  to  human  nature  in 
innocence.  It  was  one  thing  to  receive  temporal  alms,  another  to  become 
petitioners  for  them. 

But  the  error  under  the  third  article  is  deplored  as  especially  perni- 
cious. This  vending  of  pardons,  "without  condition,"  is  denounced  as 
in  the  last  degree  presumptuous  and  cruel ;  and  as  a  course  of  proceedino- 
in  which  mendicants  do  not  scruple  to  enrich  themselves  at  the  cost  of 
deceiving  the  souls  of  men,  so  as  to  sink  them  to  perdition.  But  friars 
do  not  blush  to  allege  that  these  spiritvial  treasures  are  to  the  priesthood 
what  worldly  treasures  are  to  secular  lords,  goods  entrusted  to  them,  to 
be  expended  at  their  pleasure,  and  for  their  behoof.  But  the  "  idiots 
who  argue  by  way  of  such  likeness,  do  more  harm  to  men  than  if  they 
cut  their  throats."  Do  not  these  deceivers  knoAv,  that  men  who  have 
the  disposal  of  temporal  goods,  have  their  superiors,  and  known  laws, 
to  which  they  are  responsible,  while  the  dealers  in  these  supposed 
"  merits  of  men,"  dispense  their  wares  "  after  their  own  will  ?  "  Even 
the  letters  of  pardon  granted  by  the  pope,  make  some  mention  of  the 
signs  of  penitence,  "  but  these  friars,  in  their  letters,  speak  of  no  contri- 
tion." What  more  natural  than  that  the  people  should  be  neghgent  of 
their  own  works,  "  seeing  they  may  pui'chase  after  this  manner  in  li^i 
of  them  ?  " 

Wycliffe's  conclusions  are — that  by  the  first  of  these  errors,  that  relat- 
ing to  the  eucharist,  tlie  friars  impeach  the  wisdom  of  God,  setting  him 


»  "  Here  may  we  see  how  falsely  the  fiend  beguiles  the  church  by  this  false  principle,  that  if  the 
more  part  of  such  men  (men  forming  church  councils)  assent  to  a  sentence,  then  all  holy  church 
shall  know  that  as  gospel." — Uiid.  Wycliffe  then  remarks  that  the  faith  which  served  the  church  a 
thousand  years  while  Satan  was  bound,  has  not  suffered  since  he  has  been  loosed — hence  these 
councils.  "  We  ought  to  know  that  Christ  may  not  fail  in  any  ordinance  or  law  sufficient  for  his 
church  i  and  whosoever  reverses  this  sentence  blasphemes  against  Christ." — Ibid. 


74  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

forth  as  the  patron  of  contradictions  and  impossibihties — that  by  the  second 
error,  they  charge  him  with,  inconsistency,  representing  him  as  an 
abettor  of  the  kind  of  indolence  and  poverty  which  he  has  so  decidedly 
condemned  throughout  the  Old  and  New  Testaments — and  that  in  the 
third  error,  they  slander  his  purity,  in  describing  him  as  authorising 
priests  to  dispense  pardons  after  a  manner  which  could  only  conduce  to 
their  own  corrupt  aggrandisement,  and  to  the  grossest  irreligion  and 
depravity  among  the  people. 

XXX.  De  EccLEbLE  DoMiNio.  This  work  consists  of  about  fourteen 
closely-written  folio  pages.  Tts  English  title  is,  Of  the  Church  of 
Christ,  of  her  Members,  and  of  her  Governance;  and  it  begins,  Christ's 
church  is  his  spouse  that  hath  three  parts. "■ 

It  then  immediately  proceeds  as  follows — "  The  first  part  is  in  bliss 
with  Christ,  head  of  the  church,  and  containeth  angels  and  blessed  men 
that  now  be  in  heaven.  The  second  part  of  the  church  be  saints  in 
purgatory,  and  these  sin  not  anew,  but  purge  their  old  sins.  And  many 
errors  fallen*  in  praying  for  these  saints,  and  since  they  all  are  dead  in 
body,  Christ's  words  may  be  taken  of  them:  sue^  we  Christ  as  our  hfe, 
and  let  the  dead  bury  the  dead.  The  third  part  of  the  chi.irch  are  true 
men  that  here  live,  that  shall  be  afterwards  saved  in  heaveh,  and  who 
live  here  the  hfe  of  Christian  men.  The  first  part  is  called  the  overcom- 
ing part,  the  middle  is  called  the  sleeping,  the  third  is  called  the  fighting. 
And  all  these  make  one  church,  and  the  head  of  this  church  is  Jesus 
Christ,  both  God  and  man.  This  church  is  mother  to  every  man  who 
sh;ill  be  saved,  and  containeth  no  other."  '  ' 

He  then  derides  the  folly  of  regarding  the  church  as  the  spouse  of 
Christ,  and  of  supposing  that  the  offspring  of  Belial  can  be  among  its 
members.  In  the  present  world,  no  man  can  possibly  know  himself  to 
be  a  member  of  the  church  of  Christ  except  as  he  is  enabled  to  live  a  holy 
life  ;  few,  if  any,  being  so  taught  of  God  as  to  know  their  ordination 
to  the  bliss  of  heaven.  In  allusion  to  the  Urban  crusade,  he.  censures 
the  folly  of  men  who  "  fight  for  the  pope  more  than  for  belief,"  and  who 
in  so  doing  probably  "  fight  for  the  fiend." 

In  the  next  section  he  proposes  to  trace  the  rise  of  secular  power  in 
the  church,  founding  his  statements,  partly,  in  "  belief,"  or  Holy  Scrip- 
ture, and  partly  on  "  common  chronicles,"  but  proceeding  always,  as  he 
hopes,  under  the  guidance  of  charity.     The  church  militant  is  described 

»  MS.  British  Museum.  Bib.  Reg.  18.  B.  ix.  Trin.  Coll.  Dub.  Class  C.  Tab.  5.  No.  vi.  pp.  38—63. 
My  extracts  are  taken  from  the  MS.  in  the  British  Museum,  sometimes  described  by  the  titles,  De 
EcclesiCi  Catholicd,  and  De  Ecclcsid  Dominin.  Baber,  42.  The  marked  allusion  of  this  work  to  the 
papal  schism,  and  the  crusade,  fix  its  date  as  among  the  works  written  bj-  the  Reformer  during 
the  last  year  of  his  life,  or,  at  the  furthest,  in  the  year  prectding,  the  year  1383. 

*  Befall.  'Follow 


THE  CHURCH^  HER  MEMBERS^  AND  GOVERNANCE.  75 

as  consisting  of  persons  who  conform  themselves  to  "  the  example  of  ^^ 
Christ,  to  come  to  heaven  as  he  came :  "  and  then  follows  a  sketch  of  the 
history  of  the  Saviour,  and  mention  of  the  descent  of  the  Holy  Spirit 
on  the  apostles,  and  earnest  praise  of  their  labours  among  Jews  and 
Gentiles.  "  And  thus  the  apostles  of  Christ  filled  the  world  with  God's 
grace.  But  long  after,  as  chronicles  say,  the  fiend  had  envy  thereat,  and 
by  Silvester,  priest  of  Rome,  he  brought  in  a  new  gmle,  and  moved  the 
emperor  of  Rome  to  endow  his  church.  When  the  life  of  the  priest  was 
thus  changed,  his  name  was  changed.  He  was  not  called  the  apostle,  or 
the  disciple  of  Christ,  but  he  was  called  the  pope,  and  head  of  all  holy 
church  :  and  afterwards  came  other  names,  by  the  feigning  of  hypo- 
crites, so  that  some  say  he  is  even  with  the  manhead  of  Christ,  and  highest 
vicar  of  Christ,  to  do  on  earth  whatever  he  liketh ;  and  some  flourish  other 
names  and  say  that  he  is  most  blessed  father, — because  hereof  cometh 
benefices  which  the  priest  giveth  to  men,  for  Simon  Magus  never  more 
laboured  in  simony  than  do  these  priests.  And  so  God  would  suffer 
the  fiend  no  longer  to  reign  in  one  such  priest  only,  but  for  the  sins 
which  they  had  done,  made  division  among  two,  so  that  men  might  the 
more  lightly  in  Christ's  name  overcome  both.  For  as  a  virtue  is  Stronger 
when  it  is  gathered,  than  if  it  be  scattered ;  so  malice  is  stronger  when 
it  is  gathered  in  one  person,  and  it  is  of  less  strength  when  it  is  dispersed 
among  many.  And  this  moveth  poor  priests  to  speak  now  heartily  in 
this  matter,  for  when  God  will  help  his  church,  and  men  are  slothful 
and  will  not  work,  their  sloth  is  to  be  condemned  for  many  causes." 

In  several  of  his  works,  the  Reformer  speaks  in  this  manner  of  the 
schism  in  the  papacy,  as  having  greatly  encouraged  himself  and  others 
in  their  endeavours  to  direct  the  attention  of  men  to  the  corruptions  of 
the  church.  In  the  claim  of  the  pope  to  be  regarded  as  the  successor  of 
St.  Peter,  two  things  are  to  be  supposed — that  he  is  the  vicar  of  Christ, 
and  a  follower  of  Christ.  But  in  respect  to  the  first,  "  Christ  biddeth  the 
Jews,  that  they  should  trust  to  his  works  ;  and  thus  by  Christ's  vicar, 
should  be"  the  poorest  man  of  all  other  men,  and  the  meekest  of  all 
others,  and  of  most  labour  in  Christ's  church.  But  this  choosing  of 
cardinals,  and  procuring  of  benefices,  and  taking  of  new  names,  be  fiill 
far  from  that  state.  Thus  Peter  lived  after  Christ,  and  chaUenged  no 
such  names,  nor  to  be  head  of  holy  church,  but  studied  hard  rather 
meekly  to  serve  it.  Each  apostle  also  in  his  country  wrought  according 
to  Christ's  law^,  and  none  of  them  had  need  afterwards  to  come  to  Peter 
to  be  confirmed."  We  do  not  learn,  he  observes,  that  Christ  ever  left  ^^ 
preaching  to  sell  ofiices  in  the  church  : — "  all  these  things  that  popes  do, 
teach  that  they  are  Antichrists.     If  they  say  that  Christ's  church  must 

"  We  should  understand. 


76  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

have  a  head  here  on  earth,  true  it  is,  for  Christ  is  the  head  which  must 
be  here  with  his  church  until  the  day  of  doom."  To  say  there  is  need 
of  another  head,  is  to  impeach  the  power  and  the  grace  of  Christ.  Some 
men,  however,  have  invented  "a  false  tale"  on  this  subject,  saying, 
"when  Christ  went  to  heaven,  his  manhood  went  on  pilgrimage,  and 
that  he  made  Peter,  with  all  these  popes,  his  stewards  to  rule  his  house, 
and  gave  them  full  power  thereto,  before  all  other  priests  alive.  Here 
this  dream  proceeds  amiss,  turning  the  church  upside  down,  for  Peter 
was  a  true  helper,  Avith  Paul,  and  John,  and  the  other  apostles  ;  but  none 
of  these  servants  dreamed  that  he  was  head  of  holy  church,  or  that  he 
loved  Christ  more  than  any  of  his  brethren  did.  It  seems  hkely,  to 
many  men,  that  Peter  loved  Christ  more,  in  a  manner,  than  any  of  these 
other  apostles  ;  but  he  was  not  taught  to  strive  on  that  account,  for 
other  apostles,  in  other  manner,  loved  Christ  more  than  did  Peter,  as 
John  loved  him  more  heavenly,  and  Paxil  laboured  more  in  the  church." 

"We  do  not  affirm  as  belief,"  he  adds,  "that  if  a  man  be  chosen  as 
pope,  then  he  is  chosen  to  bliss,  though  here  he  is  called  blessed  father. 
Many  know  by  their  works,  that  these  be  deepest  damned  in  hell,  for 
they  charge  themselves  as  hypocrites,  both  in  office  and  in  name,  and  so 
they  sit  in  the  first  place  here,  and  at  the  last  day  of  doom  they  shall  be 
in  the  last  place,  that  is,  the  deepest  i~»lace  of  hell.  Here  let  us  hold 
ourselves  in  bonds  of  behef,  that  stand  in  general  and  conditional  words, 
and  let  us  not  judge  foolishly,  but  we  may  say  by  supposal,  that  we 
guess  it  to  be  so  :  and  his  part  should  soonest  he  supposed,  who  bringeth 
most  evidence." 

The  Eeformer  then  proceeds  to  complain  of  three  heresies  which 
deceive  men.  The  first  is  involved  in  the  practice  of  calling  the  pope 
"most  blessed  father."  This  is  said  to  be  done  in  flattery,  and  for  gain  ; 
and  it  includes  heresy,  inasmuch  as  it  supposes,  that  where  there  is  the 
highest  office,  there  is  the  highest  sanctity,  all  true  blessedness  being 
attendant  on  character  and  not  on  office.  If  the  principle  on  which  this 
practice  proceeds  were  just,  then  it  might  be  just  to  give  the  title  "most 
blessed  father,"  to  Judas,  and  to  multitudes  resembling  him. 

Another  heresy  is,  "  that  if  the  pope  determine  aught,  that  so  deter- 
mined is  truth,  and  to  be  believed."  This  pretension  is  denied,  and 
censured  as  most  sinful  and  pernicious.  Apj^eal  is  made  to  the  infirm- 
ities of  Peter,  as  fatal  to  the  doctrine  of  infallibility  as  thus  assumed  by 
his  successors.  Some  men  say,  that  on  such  dignities  the  church  rests, 
as  on  her  proper  foundation.  Wychffe  answers,  that  from  that  source, 
rather,  the  church  has  to  trace  her  greatest  mischiefs,  especially  as 
evinced  in  the  matter  of  indulgences,  and  in  the  manner  of  administering 
absolution. 

He  proceeds   to   show    still    fiu-ther    how   these   supposed   infallible 


THE  CHURCH,  HER  MEMBERS,  AND  GOVERNANCE.  77 

"  stewards  uia}'  err  in  regard  to  the  ordinance  of  Christ."  The  monks 
are  said  to  have  come  in  because  of  the  laxity  and  degeneracy  of  the 
regular  clergy.  Canons  and  friars  came  in  from  the  same  cause  in  the 
place  of  monks.  All  these  in  their  turn  have  degenerated,  so  that  were 
Christ  to  come  again  to  the  earth,  he  would  judge  them  as  so  many 
clerks  of  Antichrist.  The  laws  of  these  several  institutes  are  dwelt  upon 
as  unscriptural,  their  history  is  shown  to  have  been  unfavourable  to  the 
purity  of  religion,  and  it  is  demanded  whether  the  popes,  the  great 
patrons  of  these  orders,  can  be  regarded,  in  the  face  of  such  palpable 
blunders,  as  infallible  ?  "  The  apostles  of  Christ,  and  other  disciples 
long  after  them,  were  not  busy  about  tithes,  but  held  themselves  paid  in 
the  little  that  the  people  readily  gave  them  ;  and  so  housing  and  clothing, 
as  Paul  saith,  shovdd  be  enough."  But  this  Roman  "  steward  so 
chaffereth "  in  appropriating  churches,  that  the  people  dwell  untaught, 
and  unserved  in  spiritual  help.  Who  should  be  blind,  therefore,  if  not 
this  steward,  that  doeth  this  without  leave  of  the  Lord,  and  openly 
against  his  bidding  ?  If  any  man  should  be  damned,  this  steward  should 
be  deepest  damned  :  and  alyates*  for  he  feigneth  power,  and  new  laws, 
which  God  made  never.  And  yet  he  gabbeth ''  vipon  God,  that  all  this 
is  God's  work  :  but  in  the  time  of  the  Old  Testament,  such  a  blasphemer 
would  have  been  stoned  to  death." 

In  the  fifth  section  the  friars  are  censured  as  the  advocates  of  war, 
and  especially  as  having  favoured  "  this  last  journey  that  the  English 
made  into  Flanders,"  an  enterprise  by  which  the  realm  was  not  a  little 
despoiled  "  of  men  and  money."  In  the  next  section  it  is  argued  that 
the  converts  made  by  these  men,  degenerate  as  the  effect  of  such  con- 
versions ;  and  that  the  rival  popes  have  in  fact  no  greater  enemies  than 
these  zealous  allies.  But  the  time  has  come  in  which  all  men  should 
apply  themselves  to  the  work  of  purifying  the  church,  some  by  scriptural 
learning,  some  by  secular  power  and  influence,  some  by  a  Christian 
example,  and  all  by  earnest  jjrayer  to  God — "  for  in  him  lieth  the  help 
here  against  the  cautels'^  of  the  fiend." 

The  lleformer  then  proceeds  to  counsel  his  reader  in  respect  to 
the  best  method  of  reasoning  with  the  friars  on  the  doctrine  of  the 
eucharist.  "  The  people  trust  commonly,  that  this  host  is  God's  body. 
Here  friars  should  begin,  and  tell  man  if  this  be  true.  If  they  say  that 
this  host  is  in  no  manner  God's  body,  then  flee  them  as  heretics,  for 
Christ  and  his  church  say  the  contrary.  If  they  say  that  this  host 
is  an  accident,  as  colour  and  figure,  without  a  sxibject,  and  so  is  not 
God's  body,  well  we  know  that  old  belief,  grounded  in  the  words  of 
Christ,    saith     that    it    is    God's    body.     And    if  they    say    that    this 

"  Marketeth — tradeth.  '  By  all  means — eery  way. 

'■  Prates  fiction,  or  falsehood.  ''  Wariness — cunning. 


nJ 


78  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

sacrament  is  God's  body,  as  it  is  in  heaven,  then  these  friars  speak 
as  idiots."  They  were  thus  to  insist,  that  the  accidents  of  whiteness 
and  roundness  pertained  to  real  bread,  after  the  words  of  consecra- 
tion ;  and  they  were  to  maintain  equally,  that  the  bread  is  God's  body, 
in  a  figurative  and  sacramental  sense.  In  the  remaining  part  of  the  trea- 
tise, WyclifFe  resumes  his  strictures  on  the  ^pretensions  of  the  papacy. 
"  After  this,  should  men  know  concerning  the  pope's  power  in  absolving, 
granting  indulgences,  and  other  vain  privileges,  with  cursing.  For  just 
as  the  popes  feign  that  they  do  miracles,  when  they"  .  .  .  more  wonder- 
fully than  ever  did  Christ  or  his  apostles  ;  so  in  absolving  and  cursing, 
they  feign  to  themselves  an  unknown  power,  and  blaspheme  and  harm 
the  church.  Christian  men  believe,  that  Peter  and  Paul,  and  other 
apostles,  took  power  of  Christ,  but  only  that  they  might  edify  the 
church.  And  thus  all  priests,  that  are  Christ's  knights,  have  power  of 
him  to  that  end  ;  and  which  of  them  has  the  greatest  power,  it  is' vain 
for  us  to  treat.  But  concerning  the  deeds  of  priests  Ave  suppose,  that 
he  who  profiteth  the  church  most,  hath  most  power  of  Christ.  And  thus 
by  the  (kind  of)  power  which  Christ  gave  to  Peter,  no  man  may  prove 
that  this  priest,  the  bishop  of  Kome,  hath  more  power  than  other 
priests."  In  fact,  where  the  test  of  spiritual  utility  is  especially 
needed,  it  is  found,  as  before  shown,  to  be  especially  wanting. 

It  does  not  follow  in  a  papal  election,  "  that  God  must  sign,  when 
these  cardinals  have  chosen."  Nor  should  the  promise,  "  Lo,  I  am  with 
you  alway,  even  to  the  end  of  the  Avorld,"  be  iznderstood  as  relating 
exclusively  to  an  order  of  priesthood,  but  as  relating  to  the  whole 
church,  and  as  a  declaration,  "  that  Christ  shall  thus  be  with  his  mem- 
bers that  he  hath  ordained  to  bless."  Adverting  to  the  Romanist 
interpretation  given  to  the  words  of  our  Lord  addressed  to  Peter, — 
Whatever  thou  shalt  bind  on  earth,  shall  be  bound  in  heaven  ;  and 
whatsoever  thou  shalt  loose  on  earth,  shall  be  loosened  in  heaven,' 
— the  Reformer  observes,  that  this  reasoning  is  "fall  of  folly  from  many 
causes."  Truly,  Christ  said  thus  to  Peter,  but  so  he  said  to  the  other 
apostles.  Why  should  Peter  have  power  by  this,  more  than  other 
apostles  of  Christ  ?  Also,  men  should  know,  that  these  words,  which 
Christ  said  to  Peter,  are  of  no  avail  to  this  pope,  but  as  he  shall  follow 
Christ  and  Peter  in  life.  And  suppose  that  all  this  be  truth  ;  "  the 
power  intended  by  Christ  cannot  have  been  such  as  is  now  dreamt 
of,  since  in  that  case  Peter  must  have  sinned  in  many  ways,  inas- 
much as  he  did  not  use  tliis  power  ;"  and  it  is  demanded,  "  Who  shall 
excuse  him  of  this  sin  ?  " 

"  Men  should  understand  what  is  to  bind  man  above ''  earth.     And 

»  Illegible.  *  Matthew  xvi.  19.  '  On  earth. 


THE  CHURCH,  HER  MEMBERS,  AND  GOVERNANCE.  79 

men  must  needs  see  here,  tliat  their  priest  bindeth  man  above  earth, 
when  he  bindeth  man  after  God,  and  not  for  the  flesh,  nor  for  covetons- 
ness.  And  so  this  pope  should  teach  men  tliat  he  bindeth  thus 
above  earth,  and  neither  in  the  earth,  nor  under  the  earth,  but  according 
to  the  keys  above.  But  this  will  he  never  teach,  before  that  Gabriel 
blows  his  horn.  And  if  he  teach  that  the  church  above  bindeth  thus, 
or  absolveth  thus,  at  his  instance,  yet  he  proveth  not  this  great  power, 
and  thus  grounding  (or  authority)  from  God's  law,  faileth  here  shame- 
fully. But  if  Christ  said  to  Peter,  '  Whatsoever  he  bound  above  the 
earth,  is  bounden  in  heaven,'  then  it  foUowetli  of  this  jwpe  now  living, 
that  whatever  thing  he  feigneth  him  to  bind,  is  bound  of  God.  But 
certainly  the  most  ignorant  man  in  this  world  might  shame  of  such  a 
reason.  Furthermore,  if  we  give  this  pope  such  power  as  he  feigneth, 
and  if  we  take  heed  to  his  deeds,  he  shall  shame  (be  ashamed)  of  such 
power  ;  for  the  law  of  charity  would  teach,  that  if  he  had  such  power, 
he  should  absolve  all  his  subjects  from  pain,  and  from  trespass,  for  then 
he  would  bring  all  men  to  heaven,  and  suffer  no  man  to  go  to  hell ;  and 
since  charity  standeth  in  using  the  gifts  of  God  to  this  end,  he  were 
too  slow  in  God's  service,  denying  to  men  the  gifts  of  God  ;  for  as 
he  took  freely  his  power,  Christ  biddeth  that  he  should  freely  give." 
Christ,  alone,  it  is  maintained,  could  be  equal  to  the  just  exercise  of 
such  authority,  as  that  claimed  in  this  instance  by  the  popes  ;  and 
the  pontiffs,  in  claiming  the  power  to  do  such  miracles,  in  relation  to 
the  soul,  are  shrewdly  challenged  to  furnish  evidence  of  their  claim,  by 
doing  similar  wonders  in  relation  to  the  body,  as  in  expelling  diseases — 
"  Prove  ye  this  greater  power,"  says  Wycliffe,  "  by  this  less." 

The  cupidity  and  extortions  of  the  popes  in  other  respects  are 
then  dwelt  xipon,  as  in  their  encouragement  of  appeals  to  their  autho- 
rity ;  in  their  practices  with  respect  to  provisions  and  commendams  ; 
and  in  their  demand  of  the  first-fruits  from  vacant  benefices.  By 
some  flatterers  of  the  papacy,  it  was  alleged  that  "  the  pope  could 
do  no  simony,  because  all  benefices  are  his."  Wycliffe  replies,  that 
had  the  pope  ever  been  in  possession  of  such  a  title,  it  has  been  long 
since  forfeited  by  abuse;  "for  it  often  faileth,  according  to  their  law, 
that  a  tyrant,  and  a  member  of  the  fiend,  is  put  before  a  member  of 
Christ."  Hence  it  has  come  to  pass,  that  "  a  man's  doing  according  to 
the  school  of  Christ,  without  any  other  sin,"  shall  be  sufficient  to  bring 
him  to  ruin. 

XXXI.  The  only  remaining  portion  of  the  A\ritings  of  AVychffe  still 
in  manuscript,  to  which  I  shall  invite  the  attention  of  the  reader,  in  this 
section,  will  be  his  sermons.  We  have  seen  in  many  of  the  preceding 
extracts  from   his  various  works,  that  preaching,  in  the  judgment  of 


80  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

Wycliffe,  was  the  great  agency  by  which  men  were  to  be  brought  under 
the  influence  of  reHgion,  and  by  which  they  were  to  be  continually 
edified  when  they  had  become  religious.  The  sacraments,  and  the  other 
services  of  the  chiirch,  miglit  have  their  value  ;  but  not  such  as  to 
supersede,  in  the  slightest  degree,  the  office  of  preaching — the  great 
office  relating  to  instruction.  Wycliife  is  never  Aveary  of  reiterating, 
that  men  can  never  be  rehgious,  except  as  they  are  enlightened  ;  and 
that  if  they  were  to  make  advances  in  devout  feehng,  and  in  Christian 
conduct,  it  must  be  as  the  result  of  their  increasing  knowledge  of  Divine 
truth.  In  tlie  esteem  of  the  Reformer,  accordingly,  the  priest  or  prelate 
who  did  not  labour  assiduously  as  a  preacher,  was  a  man  negligent  of 
his  great  duty,  and  justly  exposed  to  the  severest  judgments  both  from 
God  and  man.  As  holding  such  doctrine,  and  as  labouring  with  the 
greatest  earnestness  to  give  to  it  the  utmost  publicity,  we  of  course 
expect  to  find  in  "Wycliffe  a  man  who  will  be  eminent  in  the  labours 
of  the  pulpit.  His  reputation  as  a  scholar  may  render  it  expedient  that 
he  should  sometimes  address  himself  to  the  solution  of  questions  which 
perplexed  the  less  learned  intelligence  of  senators  and  kings  ;  and  his 
celebrity  as  a  schoolman,  and  the  novelties  broached  by  him  in  that 
character,  may  impose  on  him  the  duty  of  entering  the  arena  of  contro- 
versy with  the  most  cultivated  intellects  of  his  age  :  but  if  Wycliffe,  in 
the  rector  of  Lutterworth,  is  to  be  judged  according  to  his  own  doctrine, 
he  must  be  known  within  that  narrow  space  as  the  diligent  pastor,  and 
as  the  laborious  preacher.  He  must  not  be  so  occupied  with  the  great 
and  the  distant,  as  to  overlook  the  less,  and  the  more  immediate.  He 
may  be  zealous  as  a  Reformer  of  the  church,  but  he  must  be  considerate, 
condescending,  exemplary,  as  the  minister  of  his  particular  cure.  It  is 
sufficient  to  say,  that  the  Reformer  appears  to  have  been,  in  this  respect, 
all  that  consistency  demanded.  We  know  not  the  number  of  sermons 
composed  by  Wycliffe,  but  ihat  copies  of  nearly  three  hundred  should 
have  been  preserved,  notwithstanding  all  the  effort  made  to  destroy 
whatever  had  proceeded  from  his  pen,  is  proof  that  his  labours  as  a 
preacher  must  have  been  abundant. 

Until  about  the  beginning  of  the  thirteenth  century  two  methods  of 
preaching  had  prevailed  :  these  were  technically  called  "  declaring" 
and  "  postiUating."  According  to  the  former,  the  preacher  commenced 
by  announcing  the  subject  on  which  he  meant  to  discourse,  and  pro- 
ceeded to  deliver  on  the  topic  thus  introduced  something  more  like  an 
oration  or  essay  than  a  sermon.  To  postillate  was  to  commence  with 
reading  a  portion  of  Scripture,  and  then  taking  its  parts  in  the  order  of 
the  writer,  to  offer  such  remarks  upon  them  as  tended  to  explain  their 
meaning,  and  to  secure  their  appHcation.  To  the  latter  method,  which 
was   the  same  Avith   our   own    custom  of  "  expounding,"    another  was 


PREACHING — SERMONS.  81 

added  about  this  time,  and  one  by  whicla  the  ancient  practice  of  declar- 
ing was  soon  almost  superseded,  and  the  far  better  practice  of  postillating 
became  much  less  frequent.  The  sacred  text  had  been  recently  divided 
into  its  present  order  of  chapters,  and  the  dialectic  art,  to  which  the 
schoolmen  were  so  much  devoted,  suggested  the  selecting  of  some  brief 
portion  of  Scripture  as  the  basis  of  a  sermon,  and  that  the  matters  intro- 
duced to  illustrate  and  establish  the  doctrine  or  duty  of  the  passage, 
should  be  divided  and  subdivided  in  the  manner  still  so  generally 
retained  among  preachers.  This  scholastic  method  of  preaching  was  for 
some  time  much  opposed,  and  its  follies  and  mischiefs  appear  to  have 
been  many  and  considerable.  Anthony  Wood  introduces  Roger  Bacon 
as  censuring  this  new  custom,  and  as  accounting  for  its  prevalence  in 
the  church  in  a  manner  which  shows  that  the  good  friar's  estimate  of  the 
mind  of  the  clergy  in  his  time,  even  of  such  as  rose  to  the  dignity  of 
prelacy,  was  not  much  more  favourable  than  that  so  often  expressed  by 
WyclifFe.  "  The  greater  part  of  our  prelates,"  he  writes,  "  having  but 
little  knowledge  in  di\dnity,  and  having  been  little  used  to  preaching  in 
their  youth,  when  they  become  bishops,  and  are  sometimes  obliged  to 
preach,  are  under  a  necessity  of  begging  and  borrowing  the  sermons  of 
certain  novices,  who  have  invented  a  new  way  of  preaching,  by  endless 
divisions  and  quibblings  ;  in  which  there  is  neither  sublimity  of  style,  nor 
depth  of  wisdom,  but  jnuch  childish  trifling  and  folly,  unsuitable  to  the 
dignity  of  the  pulpit.  May  God  banish  this  conceited  and  artificial  way  of 
preaching  out  of  his  church,  for  it  will  never  do  any  good,  nor  elevate  the 
hearts  of  the  hearers  to  anything  that  is  great  or  excellent." " 

Wycliffe  adhered  as  a  preacher  to  the  postillating  or  expository 
method.  His  "  postils"  appear  to  have  been  produced  at  different  times 
through  the  interval  from  1376,  when  he  became  rector  of  Lutterworth, 
to  the  close  of  1 384,  the  time  of  his  decease.  In  some  instances,  these 
discourses  consist  of  little  more  than  a  few  brief  notes,  attached  to  an 
EngUsh  translation  of  the  lesson  for  the  day  ;  in  others,  they  approach 
nearer  to  the  length  of  modern  sermons.  But  when  filling  several 
closely-written  folio  pages,  we  know  not  how  far  to  regard  them  as 
exhibiting  anything  more  than  the  general  manner  of  the  Reformer's 
efforts  as  a  preacher.  In  many  instances  they  resemble  mere  outUne 
preparations  for  the  pulpit,  topics  being  briefly  indicated  rather  than 
fully  expoimded  or  discussed.  Nor  have  we  any  reason  to  suppose  that 
their  being  made  public  was  at  all  the  act  of  the  Reformer.  Piirvey,  his 
curate  at  Lutterworth,  was  a  man  who  would  not  fail  to  attach  great 
value  to  such  documents,  if  we  suppose  them  to  have  fallen  into  his 
hands  after  the  decease  of  their  author.     But  through  whatever  channel 

«  Wood'.s  Hist.  Oxfiii.  :>«,  59.     Henry's  History  of  England,  viii.  1S2— 185. 


fi2  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

the  copies  of  these  discourses  now  extant  have  been  transmitted,  we  may 
safely  conckide  that  they  contain  the  very  matters  which  were  delivered 
to  the  people  of  Lutterworth  by  their  rector.  And  there  is  hardly  a 
peculiarity  of  opinion  promulgated  by  Wycliffe  the  nature  or  the  pro- 
gress of  which  might  not  be  illustrated  from  these  discourses.  It 
should  be  stated,  also,  that  these  compositions  are  strictly  popular  in 
their  character.  References  to  abstruse  and  speculative  questions  fre- 
quently ai'ise,  either  from  the  import  of  tlie  text,  or  from  the  reasonings 
suggested  by  it ;  but  these  are  soon  dismissed  that  the  attention  of  the 
people  might  be  directed  to  "  things  more  profiting."  Through  the 
whole,  the  manifold  corriTptions  of  the  hierarchy  are  vigorou.sly  assailed, 
as  forming  the  great  barrier  to  all  religious  improvement.  The  duties 
of  men,  in  all  relations,  are  frequently  discussed,  and  always  with  a 
careftd,  and  mostly  with  a  judicious  reference  to  the  authority  of 
Scripture :  while  the  doctrines  of  the  Gospel  are  uniformly  exhibited,  as 
declaring  the  guilt  and  the  spiritual  infirmities  of  men  to  be  such,  as  to 
show  the  atonement  of  Christ  to  be  their  only  way  of  pardon ,  and  the  grace 
of  the  Divine  Spirit  to  be  their  only  hope  of  purity.  We  sometimes  feel 
the  want  of  more  clearness  in  the  statement  of  these  truths,  and  we  often 
wish  to  see  them  more  fully  developed,  but  no  room  is  left  to  doubt  as  to 
their  being  there,  and  there  as  the  full  substance  of  the  doctrine  taught. 

In  an  exposition  on  the  passage  from  Isaiah,  in  which  the  promised 
Messiah  is  said  to  preach  the  Gospel  to  the  poor,  and  which  our  Lord 
applied  to  himself  in  the  synagogue  of  Galilee,  Wycliffe  has  the  follow- 
ing observations  on  reading  sermons,  and  on  preaching  generally. 
"  From  this  deed  of  Christ,  men  say  that  it  is  lawful  to  write,  and  after- 
wards to  read  a  sermon,  for  thus  did  Christ,  our  all-perfect  Master.  For 
if  men  may  thus  improve  the  people,  what  should  hinder  them  to  have 
this  manner  ?  Certainly  the  labour  of  the  preacher,  or  the  fame  of 
having  a  good  -wit,  should  not  be  the  end  of  preaching,  but  profit  to  the 
souls  of  the  people  ;  and  however  this  end  cometh  best,  that  is  most 
pleasing  to  God.  But  curious  preaching  of  Latin  is  fuU  far  from  this 
end,  for  many  men  thus  preach  themselves,  and  leave  to  preach  Christ."* 

On  the  text,  "  Let  a  man  so  guess  of  us  as  of  the  ministers  of  God 
and  dispensers  of  his  services"* — the  preacher  remarks  :  "  If  each  Chris- 
tian man  should  be  found  true  in  this  respect,  priests,  both  high  and 
low,  should  be  more  true.  And  the  sin  of  failure  in  this  respect  among 
priests  is  most  foul.  As  if  the  pope  and  his  bishops  were  ashamed  to 
be  Christ's  servants,  in  their  manner  of  living  they  show  an  emperor's 
life,  and  are  lordly  in  the  world.  Since  Christ  hated  this  kind  of  life, 
they  give  no  ground  to  guess  them  to  be  ministers  of  Christ.     And  so  in 

"  Postils,  p.  21.  *  1  Cor.  iv.  1,  et  seg. 


SERMONS,  83 

the  first  word  of  this  belief  wliich  Paul  teacheth,  they  fail.  Lord,  what 
good  doth  this  prating  that  the  pope  will  here  be  called  most  blessed 
father,  and  bishops  most  reverend  men,  since  their  Ufe  discardeth  from 
Christ  ?  ■  They  show  in  the  taking  of  this  name  that  they  are  on  the 
fiend's  side,  children  of  the  father  of  leasings.  For  if  he  say,  after 
Gregory,  that  he  is  the  servant  of  servants,  his  life  reverseth  his  name. 
He  faileth  to  follow  Christ,  since  he  is  not  the  dispenser  of  services  which 
God  hath  bidden,  but  he  departeth  to  the  lordship  which  the  emperor 
hath  given.  And  so  all  the  services  of  the  church  which  Christ  hath 
limited  to  his  priests,  are  turned  to  the  contrary  side,  and  so  to  the  ser- 
vice of  the  fiend.  So  that  if  men  take  heed  to  the  service  of  the  church  as 
Christ  hath  limited  it,  it  is  all  turned  upside  down,  and  hypocrites  are 
become  rulers."  Thus  the  signs  of  a  true  priestly  character  are  said  to 
be  often  wanting  where  the  oflSce  of  priesthood  is  assumed,  and  in  such 
cases  the  people  owe  not  the  reverence  due  to  priesthood. 

The  apostle  proceeds  to  say,  "  To  me  it  is  for  the  least  thing  that  I  be 
judged  of  you,  or  else  of  man's  judgment,  but  I  judge  not  myself."  On 
this  passage  the  preacher  observes — "  And  thus  men  shall  not  be  harmed 
because  of  the  blind  judgment  of  man,  for  God  himself  will  judge  all  men, 
either  to  good  or  evil.  Therefore  Paul  taketh  little  heed  to  the  judg- 
ment that  man  judgeth,  for  he  knew  well  from  Scripture,  that  if  God 
judgeth  thus,  then  the  judgment  must  stand,  and  that  nothing  else  will 
stand  but  God's  judgment.  Thus  there  are  two  days — the  day  of 
the  Lord,  and  man's  day.  The  day  of  the  Lord  is  the  day  of  doom, 
when  he  shall  judge  all  manner  of  men.  The  day  of  man  is  now  pre- 
sent, in  which  man  judgeth,  according  to  man's  law  ;  and  this  judgment 
will  be  reversed  if  it  aught  reverse  reason.  But  at  the  last  day  of 
doom  all  shall  stand  to  God's  judgment.  So  that  will  be  the  day  of  the 
Lord,  for  all  shall  then  be  as  he  wills,  and  his  judgment  shall  not  be 
contravened,  for  nothing  may  reverse  it.  Therefore  Paul  saith,  Judge 
nothing  before  the  time  :  xintil  the  time  of  the  Lord  come,  the  which 
shall  light  the  hidden  things  of  darkness,  and  shall  make  known  the 
counsels  of  the  hearts.  This  moveth  many  men  to  think  upon  God's  law 
day  and  night,  for  that  disposeth  to  know  what  is  God's  will  ;  and  with- 
out knowing  this  should  a  man  do  nothing,  and  this  moveth  many  men 
to  flee  man's  judgment.  Paul  chargeth  not  the  judgment  of  men, 
whether  priests  or  lords,  but  the  truth  of  Holy  Writ,  which  is  the  will 
of  the  first  Judge,  was  enough  for  him  until  doomsday.  And  thus 
stewards  of  the  church  should  not  judge  wickedly  by  their  own  will,  but 
merely  after  God's  law,  in  things  of  which  they  are  certain.  But  the 
laws  and  judgments  which  Antichrist  hath  brought  in,  putting  God's 
law  behind,  mar  too  much  the  church  of  Christ.  For  to  the  stewards  of 
the  church,  the  laws  of  Antichrist  are  rules  to  make  oflicers  therein,  and 

g2 


84  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRirT. 

to  condemn  the  laity.  Antichrist  challengeth  here  to  be  fully  God's 
fellow,  for  he  saith  that  if  he  judgeth  thus,  his  will  should  be  taken  for 
reason,  and  this  is  the  highest  point  that  falleth  to  God  in  respect  of  his 
Godhead.  Popes  and  kings,  therefore,  should  seek  a  reason  above  their 
own  will,  for  such  blasphemy  often  bringeth  to  men  more  than  the  pride 
of  Lucifer.  For  he  said,  he  should  fly  up  and  be  like  the  highest  lord, 
but  he  challenged  not  to  be  God's  fellow,  even  with  him,  or  passing  him. 
God  bring  down  this  pride,  and  help  that  his  word  reverse  the  word  of 
the  fiend  !  Well,  indeed,  I  know,  that  this  smoke  shall  disappear  when 
it  is  at  the  highest." 

The  attentive  reader  will  be  sensible  that  in  these  passages  the 
thoughts  and  language  of  WyclifFe  come  strongly  before  him,  and  Avill 
require  no  further  evidence  in  respect  to  the  authorship  of  these 
discourses. 

In  the  exposition  of  the  gospel  for  Christmas  day,  WycliiFe  proceeds 
thus  : — "  On  Christmas  day  we  may  say  a  little  child  is  born  to  us,  for 
Jesus  by  our  belief  is  born. — We  take  it  as  our  belief,  that  as  our  first 
parents  had  sinned,  satisfaction  must  be  made  for  sins  to  the  righteous- 
ness of  God.  For  as  God  is  merciful,  so  he  is  full  of  righteousness. 
But  how  shall  he  judge  all  the  world,  but  if  he  keep  his  righteousness 
here.  For  the  Lord  against  whom  this  sin  is  done,  is  the  Lord  all-mighty, 
and  all-righteous,  since  no  sin  may  be  done,  but  it  is  done  against  God. 
And  ever,  the  higher  the  lord  is  against  whom  the  sin  is  done,  ever  the 
greater  is  the  sin — as  it  were  a  great  sin  to  do  against  the  king's 
bidding.  But  the  sin  is  more  without  measure  to  do  against  God's  bid- 
ding. But  God,  according  to  our  belief,  bid  Adam  not  to  eat  the  apple. 
Yet  he  broke  God's  commandment,  and  was  not  held  excused  therein  ; 
neither  by  his  own  folly,  nor  by  Eve,  nor  by  the  serpent ;  and  thus  by 
the  righteousness  of  God,  this  sin  must  always  be  punished. 

"And  it  is  a  light  word  to  say,  that  God  might  of  his  power  forgive 
this  sin  without  the  aseeth"  which  was  made  for  it,  for  God  might  do 
so  if  he  would  ;  but  his  justice  would  not  suffer  it,  but  requires  that 
each  trespass  be  punished,  either  in  earth  or  in  hell.  And  God  may 
not  accept  a  person  to  forgive  him  his  sin  withoiit  satisfaction,  for  in  so 
doing  he  would  give  free  leave  to  man  and  angel  to  sin ;  and  then,  sin 
were  no  sin,    and  our  God  were  no  God. 

"We  conclude  also  that  the  man  who  should  make  satisfaction  for  the 
sin  of  our  first  father  must  needs  be  God  and  man.  For  as  man's  nature 
trespassed,  so  man's  nature  must  make  satisfaction.  And  therefore  it 
was  not  possible  that  an  angel  shoiild  make  satisfaction  for  man,  for  he 
has  not  the  might,  nor  was  it  a  nature  like  his  which  in  this  case  had 

"  Satisfartion. 


SERMONS.  85 

sinned.  But  since  all  men  are  one  person,  if  any  member  of  this  person 
maketh  satisfaction,  he  maketh  satisfaction  for  all  this  person.  By  this 
we  may  see  that  if  God  had  made  a  man  of  nought,  and  anew,  after  the 
manner  of  Adam,  yet  he  were  holden  to  God  as  much  as  he  might  for 
himself,  and  so  he  might  not  make  satisfaction  for  himself,  and  for  Adam's 
sin.  And  so,  since  satisfaction  must  be  made  for  Adam's  sin,  as  it  is 
said,  the  person  making  satisfaction  must  be  both  God  and  man  ;  for 
then  the  worthiness  of  the  person's  deed  were  even  with  the  worthiness 
of  the  sin." 

The  third  point,  which  must  needs  foUow  from  the  two  before,  is  said 
to  be — "  that  a  child  is  born  to  man  to  make  atonement  for  man's  sin, 
and  this  child  mvist  needs  be  God  and  man,  given  to  man.  And  he 
must  needs  bear  his  empire  on  his  shoulders,  and  suffer  for  man;  and 
this  child  is  Jesus,  whom  we  suppose  was  born  to-day.  And  we  sup- 
pose that  this  child  was  born  to  those  only  who  follow  him  in  his  man- 
ner of  living,  for  he  was  born  against  others.  The  men  who  are  unjust, 
and  proud,  and  rebel  against  God,  have  this  judgment  in  Christ,  that 
they  must  needs  be  condemned  of  him,  and  most  certainly  if  they  are 
grievous  to  their  death  towards  his  Spirit.  And  thus,  if  we  covet  well 
that  this  child  is  born  to  us,  have  we  joy  of  this  child,  and  follow  we 
him  in  these  three  virtues  ;  in  righteousness,  meekness,  and  patience 
for  oiu-  God.  For  whoever  is  opposed  to  Christ  and  his  Spirit  in  these 
virtues  unto  his  death,  must  needs  be  condemned  of  this  child,  even  as 
all  others  must  be  saved.  And  thus,  the  joy  of  this  child,  who  was  all 
meekness,  and  fuU  of  virtxies,  should  make  men  to  be  little  in  malice, 
and  then  they  should  hold  well  this  feast.  Study  we  how  Christ  came 
in  the  fulness  of  time,  when  he  should  ;  how  he  came  in  meekness  at 
his  birth  ;  how  he  came  in  patience  from  his  birth  unto  his  death  ;  and 
follow  we  him  in  these  three,  for  joy  that  we  have  of  him,  for  this 
joy  in  this  patience  bringeth  to  joy  that  ever  shall  last." 

The  extract  fqllowing  was  meant,  no  doubt,  to  show  to  the  people  ot 
Lutterworth,  that  the  itinerant  labours  of  the  Reformer's  "  poor  priests," 
were  in  imitation  of  the  highest  possible  example.  "  This  Gospel  telleth 
of  the  office  that  should  fall  to  Christ's  disciples,  and  so  it  telleth  how 
priests  should  now,  both  greater  and  less,  occupy  themselves  in  the 
church  in  serving  God.  And  first,  Jesus  showeth  truly  the  love  that 
he  taught.  The  Gospel  saith  how  Jesus  went  about  in  the  country, 
both  in  great  places  and  less,  as  cities  and  castles,  to  teach,  and  to 
profit  men  generally,  and  not  to  forbear  to  preach  to  a  people  because 
they  be  few,  and  our  fame  may  be  little.  For  we  should  labour  for  God, 
and  from  him  hope  for  our  thanks.  By  castles,  we  understand  little 
towns,  and  no  doubt  Christ  went  to  small  uplandish  towns,  as  lo  Beth- 
phage,  and  Cana  in  Galilee.     For  Christ  went  to  those  places  where    he 


86  ON  THE  WIUTINGS  OF  WYCLIFFE  IN  MANUSCKIPT. 

wished  to  do  good,  and  he  travelled  not  for  money,  for  he  was  not 
smitten  either  with  pride,  or  with  covetousness.""  It  is  then  deplored, 
that  the  jurisdiction  set  up  by  the  prelates  prevented  good  men  from 
following  the  example  of  Christ  in  this  particular.  He  was  freely  ad- 
mitted to  synagogues,  which,  WycliiFe  remarks,  "  were  then,  what 
churches  are  among  us."  In  another  of  his  discourses,  he  observes 
on  this  subject,  "  Jesus  ever  had  this  manner, — to  speak  God's  words 
where  he  knew  that  they  might  profit  the  people  who  heard  them. 
And  so  Christ  preached  often,  now  at  meat,  and  now  at  supper,  and  at 
whatever  time  it  was  convenient  for  others  to  hear  him."' 

The  following  passage  may  be  taken  as  a  specimen  of  the  Eeformer's 
more  practical  and  familiar  method  of  teaching.  "As  men  in  fevers 
desire  not  that  which  is  best  for  them,  so  men  in  sin  covet  not  that  which 
is  best  for  them  in  this  world.  The  world  said  that  the  apostles  were 
fools,  and  forsaken  of  God ;  and  so  it  would  say  to-day  of  all  who  live 
like  them,  for  worldly  joy  and  worldly  good  pleaseth  them,  and  they 
savour  not  of  heavenly  things,  nor  of  a  right  following  after  Christ. 
And  this  judgment  by  the  world  is  a  manifest  witness  against  men,  that 
they  are  not  holy,  but  turned  aside  to  worldly  things :  for  as  the  palate 
of  a  sick  man,  distempered  from  good  meat,  moveth  him  to  covet  things 
contrary  to  his  health,  so  it  is  of  man's  soul  that  savoureth  not  of  God's 
law.  And  as  the  want  of  natural  appetite  is  a  sign  deadly  to  man;  so 
this  want  in  respect  to  the  knowledge  of  God  is  a  sign  of  his  second 
death."  Some  men,  the  preacher  observes,  have  learned  to  interpret  the 
success  of  their  worldly  enterprises  as  a  mark  of  the  Divine  approval ; 
but  it  is  added — "  We  should  leave  these  sensible  appearances,  and  take 
the  examples  of  holy  men,  as  of  Christ  and  his  apostles,  how  they  had 
not  here  their  bliss;  but  that  here  Christ  ordained  the  pam,  and  the 
hatred  of  the  world,  much  suflfering  to  the  men  whom  he  most  loved, 
that  we  might  be  taught  to  follow  after  him.  And  thus  patient  suffering 
in  this  earth  should  be  taken  as  the  sign  of  God's  love."/ 

In  the  following  terms  WyclifFe  speaks  concerning  the  sufferings  of 
Christ — "  Men  mark  the  passion  of  Christ,  and  print  it  in  their  hearts, 
somewhat  to  follow  it.  It  was  the  most  willing  passion  that  ever  was, 
and  the  hardest  passion  ever  man  suffered.  It  was  thus  willing,  and  so 
most  meritorious  ;  and  therefore  Christ  foretold  the  form  of  his  passion 
to  his  twelve  disciples,  when  he  went  to  Jerusalem.  And  therefore 
Christ,  who  before  had  concealed  himself  to  come  to  the  city,  came  now 
to  suffer,  in  a  way  to  show  his  free  will.  Therefore  he  saith  at  the 
supper.  With  desire  have  I  coveted  to  eat  of  this  passover  with  you. 
The  desire  of  his  Godhead,  and  the  desire  of  his  manhood,  moved  him 

•  Postils,  p.  134.  4  Ibid.  p.  169.  •  Ibid.  p.  7S. 


SERMONS.  87 

to  eat  thereof,  and  to  suffer  after.  But  all  this  was  significant,  and  in 
figure  of  his  last  supper  which  he  eateth  in  heaven,  with  the  men  whom 
he  hath  chosen.  And  since  Christ  suffered  thus  cheerfully  for  the  sin 
of  his  brethren,  they  should  suffer  thankfully  for  their  own  sin,  and 
purpose  to  forsake  it.  And  this  is  the  cause  why  God  would  have  the 
passion  of  Christ  rehearsed,  for  the  profit  of  his  brethren,  and  not  for 
his  own.  This  pain  of  Christ's  passion  passed  all  other.  For  he  was  a 
most  tender  man,  and  in  middle  age,  and  God  by  miracle  allowed  his 
mind  to  suffer,  else  by  reason  of  joy  he  might  not  have  known  sorrow. 
But  in  Christ's  passion  were  all  things  that  could  make  pain  hard,  and 
to  make  it  the  more  meritorious.  The  place  was  most  solemn,  and  the 
day  also,  and  the  hour  the  most  solemn  to  Jews  or  heathens.  And  the 
despite  was  most,  for  men  who  should  most  have  loved  Christ  ordained 
this  most  foul  death  against  his  surpassing  kindness.  We  should 
believe  also  that  Christ  suffered  not  in  any  manner  except  for  some 
certain  reason,  for  he  is  both  God  and  man,  who  made  all  things  in  their 
number,  and  so  would  shape  his  passion  to  answer  to  the  greatness  of 
man's  sin.  So  follow  we  after  Christ  in  his  blessed  passion,  and  gather 
we  our  devout  mind  from  him."  " 

Our  next  extract  touches  on  some  points  of  theological  doctrine.  It 
occurs  in  an  exposition  of  the  narrative  concerning  the  healing  of 
the  centurion's  servant.  "  We  should  know  that  faith  is  the  gift  of  God, 
and  so  God  may  not  give  it  to  man  except  he  give  it  graciously.  And 
thus  all  the  goods  which  men  have  are  gifts  of  God.  And  thus  when 
God  rewardeth  a  good  work  of  man,  he  crowneth  his  own  gift.  And 
this  is  of  grace,  for  all  things  which  men  have  from  the  will  of  God,  are 
of  grace.  God's  goodness  is  the  first  cause  why  he  giveth  men  these 
goods,  and  so  it  may  not  be  that  God  doeth  good  to  men,  except  he 
confer  these  goods  freely  by  his  own  grace,  and  with  this  we  shall  grant 
that  men  deserve  of  God.  Learn  we  of  this  knight  to  be  meek  in  heart, 
and  in  word,  and  in  deed  ;  for  he  granted  first,  that  he  was  under  man's 
power,  and  yet  by  power  of  man  he  might  do  many  things.  Much 
more  should  we  know  that  we  are  under  God's  power,  and  that  we  may 
do  nothing  but  by  the  power  of  God.  And  if  we  disuse  this  power, 
woe  shall  be  to  us.  But  this  root  of  meekness  shall  beget  other  virtues 
in  us,  and  grace  of  God  to  deserve  meed  in  heaven,  as  it  was  in  this 
gentle  knight."  It  will  be  seen,  that  though  the  expressions  here 
employed  by  the  Eeformer  are  to  us  somewhat  strange,  his  real  doc- 
trine is,  that  the  graces  which  fit  men  for  rising  to  the  enjoyment 
of  rewards,  and  the  rewards  themselves,  are  alike  from  the  grace  of 
God — it  is  God  crowning  his  own  work,  according  to   a   principle  of 

"  Postils,  p.  61. 


88  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

moral  congruity  or  fitness."  In  another  of  these  discourses  the  Re- 
former adverts,  with  his  characteristic  force  and  boldness,  to  the  intoler- 
ance of  hierarchy.  "  Freedom  is  much  coveted,  as  men  know  naturally, 
but  much  should  Christian  men  covet  the  better  freedom  of  Christ. 
But  it  is  known  that  Antichrist  hath  now  more  enthralled  the  church 
than  it  was  under  the  old  law,  while  men  might  not  bear  that  service. 
And  Antichrist  maketh  new  laws  now,  and  groundeth  them  not  on  God 
and  man  ;  for  more  ceremonies  are  now  brought  in  than  were  in  the  old 
law  ;  and  more  do  they  tarry  men  to  come  to  heaven  than  did  the 
scribes  and  Pharisees  by  their  traditions.  And  the  root  of  this  thraldom 
is  the  lordship  which  Antichrist  hath,  for  he  challengeth  to  be  full  lord, 
both  of  spiritual  and  temporal.  He  so  preventeth  Christian  men  from 
serving  Christ  in  freedom,  that  they  may  say,  as  the  poet  saith  in 
his  proverb  the  frog  said  to  the  arrow — Cursed  be  so  many  masters  ! 
For  now  Christian  men  are  oppressed,  now  with  popes,  and  now  with 
bishops,  now  with  cardinals  under  popes,  and  now  with  prelates  under 
bishops,  as  one  would  buffet  a  football.  But  surely  if  the  Baptist  were 
not  worthy  to  loose  the  latchet  of  Christ's  shoe.  Antichrist  hath  no 
power  thus  to  hinder  the  fi-eedom  which  Christ  hath  bought.  Christ 
gave  this  freedom  to  man  to  come  lightly  to  the  bliss  of  heaven,  but 
Antichrist  wearieth  man  to  give  him  money.  Ever  do  these  hypocrites 
fear,  lest  God's  law  should  be  shown,  and  they  be  thus  convicted  of  their 
falsehood.  For  God  and  his  law  are  stronger  than  they,  and  these 
hypocrites  may  only  hold  man  for  a  time  in  this  fiend's  thraldom."' 

In  a  subsequent  discourse,  Wycliffe  speaks  thus  on  the  connexion 
between  suffering  in  the  cause  of  Gt)d,  and  the  enjoyment  of  his  favour. 
"Whosoever  sufFereth  here,  never  so  much,  for  God's  sake,  his  sutFering 
must  have  reward  that  shall  pass  all  his  travail.  But  since  this  is 
certain,  who  would  grudge  against  God  for  this  travail  ?  and  since  God 
sustaineth  man,  and  moveth  him,  and  helpeth  him,  for  to  travail 
such  travail,  how  should  it  not  be  of  grace?  And  thus  reward  for  this 
travail  must  needs  all  come  of  grace.     V  a  man  suffer  to  the  death,  in  a 

"  "  Paul  saith  that  God  doeth  by  his  grace  all  things  that  he  doeth,  and  withdraweth  never 
his  grace  except  as  man  shall  disable  himself,  and  then  the  righteousness  of  God  needeth  that  this 
sinner  should  be  punished.  We  suppose  from  Scripture,  that  each  good  thing  we  have,  be  it  state, 
be  it  knowledge,  each  such  thing  is  God's  grace,  for  God  giveth  it  graciously,  that  man  should  serve 
to  him  by  it.  And  thus  he  taketh  God's  grace  in  vain,  who  taketh  his  grace  and  leaveth  his  ser- 
vice. And,  therefore,  beginneth  Paul  thus,  '  We  admonish  you,  that  ye  take  not  thus  the  grace  of 
God  in  vain.'  These  words  might  be  said  to  each  man  in  this  life.  Default  is  not  in  God,  but 
all  the  default  is  in  his  servants." — Ibid.  p.  1 7.  "  Since  among  the  works  of  man,  thinking  seemeth 
most  in  his  power,  and  yet  his  thought  must  come  of  God,  much  more  each  other  work  of  man.  It 
is  a  known  thing  to  clerks,  that  no  creature  may  do  aught,  but  as  God  shall  do  first  that  same  thing, 
and  help  his  creature  to  do  it.  And  since  we  have  a  better  procurator  (mediator)  in  time  of  grace,  to 
pray  to  (jod,  than  men  had  under  tlie  old  law,  no  wonder  if  this  be  a  better  time.  Thus  v,e  should 
put  ofi"  pride,  and  wholly  trust  in  Jesus  Christ;  for  he  that  may  nought  l/iink  of  himself,  may 
nought  do  of  himseir,  but  all  our  sutficiency  i.s  of  God,  through  Jesus  Christ." 

*  Postils  p.  .32. 


SERMONS.  89 

good  manner,  in  God's  cause,  he  hath  everlasting  life,  which  is  better. 
Man  was  made  in  a  state  that  he  might  ever  live  in,  and,  without  death 
and  other  mischiefs,  be  translated  into  the  bliss  of  heaven.  But  by  sin 
he  is  needed  to  suffer  pain  and  death.  But  Christ  has  bought  him 
again  to  the  state  he  should  first  have  had.  And  thus  these  reasonings 
of  the  apostle  move  men  gladly  to  suffer  for  Christ;  and  as  God  re- 
wardeth  man  by  grace,  over  that  he  deserveth,  so  the  state  which  man 
hath  now  in  heaven,  is  better  than  was  the  state  of  innocence.  And 
this  fact  should  move  men  to  become  martyrs  for  the  love  of  Christ."" 

We  give,  in  conclusion,  a  few  shorter  passages,  such  as  abound  in  these 
discourses,  and  such  as,  compared  with  the  other  works  of  the  Reformer, 
contribute  to  establish  the  identity  of  authorship.  "  As  no  word  of 
God's  law  hath  any  strength  but  as  Christ  speaketh  it;  so  no  word 
^of  man's  law  should  be  loved  but  if  Christ  speak  it.  Christ  is  truth, 
and  no  word  should  be  loved  but  for  its  truth — since  he  is  God  his  words 
may  not  be  amended."*  The  third  homily  speaks  of  baptism  in  three- 
fold, by  blood,  by  water,  and  by  the  Holy  Ghost,  of  which  the  last  is  the 
best,  and  that  must  be  from  God.  In  the  seventh  he  says,  "  John  is  not 
Elias  personally,  as  he  himself  confesseth,  but  he  is  Elias  figuratively — 
and  just  so  the  sacred  host  is  very  bread  in  kind,^  and  God's  body  in 
figure."  In  an  early  part  of  this  volume  allusion  is  made  to  King 
Richard  as  then  reigning.  This  passage,  and  others  containing  similar 
references  to  contemporary  circumstances,  help,  as  elsewhere  observed, 
to  determine  the  date  of  these  productions.  Thus,  when  the  Reformer 
says,  in  a  subsequent  page,  that  the  "two  bishops,"  Annas  and  Caiaphas, 
did  not  prevent  the  preaching  of  John  the  Baptist,  and  that  from  this  fact 
"  it  seemeth  to  many  men  that  prelates  who  hinder  tiiie  priests  from 
preaching  freely  the  Gospel  are  worse  than  these  two  bishops,"  the 
reference  to  the  labours  and  difiiculties  of  the  "  poor  priests "  is  suffi- 
ciently plain.'^  In  the  same  connexion  the  preacher  speaks  of  ''  fleeing 
the  sour  dow  of  the  Pharisees  :"  and  censuring  the  secular  lordship  of 
the  clergy,  ascribes  it  to  the  evil  of  ecclesiastical  endowments.  "  There- 
fore say  many  prelates  that  no  man  who  hath  a  cure  should  live  but  on 
God's  part,  that  is  on  tithes  and  offerings,  and  so  by  clear  title  of  alms 
should  they  have  goods ;  for  thus  lived  Christ,  the  highest  pope :  and  who 
art  thou  that  thou  wilt  not  live  thus, — wouldst  thou  be  greater  than 
Christ,  who  is  Lord  of  all  this  world?"  But  while  the  people  are  said 
to  owe  such  contributions  to  true  priests,  as  much  as  they  owe  any  debt 
to  any  man,  it  is  asked — "  By  what  reason  should  he  have  tithes  and 


«  Postils,  p.  93.  *  Ibid.  2n(l.  '■  Its  nature. 

''  In  pages  HI,   142,  H6,   I'd,   1.S2,  llie  papal  schism,  and  in   several  places  the  papal  crusade.s 
are  distinctly  mentioned.     In  page  163  is  a  farther  allusion  to  Richard  as  reigning. 


90  ON  THE  WRITINGS  OF  WYCLIPFE  IN   MANUSCRIPT. 

offerings  from  the  people,  that  liveth  in  lust  and  idleness,  and  profiteth 
not  to  his  people  ?  Certainly  this  were  a  fiend's  law  to  give  God's  part 
to  such  men.""  On  the  papal  supremacy  he  did  not  scruple  to  speak 
thus — "  We  suppose  that  Antichrist,  the  head  of  all  these  evil  men,  is 
the  pope  of  Rome."  * 


SECTION   II. 


ON  THE  REMAINING  WRITINGS  OF  WYCLIFFE  STILL  IN  MANUSCRIPT, 
AND  INCLUDING  SUCH  WORKS  AS  ARE  KNOWN  ONLY  BY  THEIR 
TITLES. 

XXXII.  Contra  Mendicitatem  Validam.  In  English,  and  beginning 
— Most  Worshipful  and  Gentlest  Lord  Duke  of  Glocester.  It  sets  forth 
the  substance  of  a  discussion  before  the  duke  on  questions  at  issue 
between  a  clergyman  and  a  friar.  The  former  half  of  it  is  occupied  in 
giving  a  summary  of  the  debate  as  it  respected  certain  theological 
opinions  ;  the  latter  presents  some  of  the  most  plausible  things  to  be 
said  in  favour  of  the  begging  practices  of  the  friars,  with  the  common 
arguments  opposed  to  that  usage.  In  the  preliminary  discussion 
Wycliffe  states,  "  God  is  so  good,  that  in  each  goodness  he  is  before,  and 
in  each  evil  he  cometh  after  the  effect."  This  is  one  of  a  collection  of 
MSS.  in  Trinity  College,  Dublin.  Class  C.  Tab.  iii.  No.  12.  The  volume 
containing  it  is  thvis  described  in  the  "  Catalogus  Librorum  Manuscrip- 
torum  Angliae  et   Hiberniee,"   published  in  Oxford  in    1697,   as   "Jo. 

•  Postils.     In  pages  10,  122,  12G,  134,  151,  152,  159,  are  similar  passages. 

*  Ibid.  p.  176.  "  True  men  say,  that  so  long  as  Christ  is  in  heaven,  the  church  has  in  him  the 
best  pope,  who  is  head  of  all  saints,  and  distance  either  more  or  less  hindereth  not  Christ  to  do  his 
deeds  as  he  promiseth,  and  he  saith  he  is  with  his  own  always  to  the  end  of  the  world.  It  is  granted 
that  the  church  beneath  hath  a  head,  that  is  Christ,  head  of  angels  and  of  men,  all  that  are  or  shall 
be  saved,  and  we  dare  not  put  two  heads  lest  the  church  be  monstrous.  Peter  was  not  head  of  the 
church,  but  captain  of  the  church  ;  and  surely  warriors  would  scorn  the  reasoning  which  saith  that 
if  a  man  is  captain  he  is  head.  Peter  was  captain  for  a  time,  and  afterwards  Paul  was  captain.  But 
these  blind  buzzards  should  first  know  what  Christ's  church  truly  is.  There  are  three  churches  of 
Christ.  One  that  hath  vanquished  and  is  above  ;  another  that  sleepeth  in  purgatory ;  and  neither  of 
these  requireth  such  a  pope.  But  the  third  is  fighting  here  ;  and  this,  with  tlie  others,  require  Christ 
as  their  head.  And  the  man  who  is  most  meek,  most  poor,  and  most  serviceable  to  the  church,  is  its 
captain,  by  the  judgment  of  the  Head  above.  If  men  seek  well  they  shall  find  that  it  may  not  be 
l)roved  that  it  is  reasonable  to  have  such  a  pope,  for  nothing  should  prove  it  except  of  these  three — 
a  right  understanding  of  the  words  of  Christ ;  evidence  of  man's  law ;  or  custom,  with  the  opinion 
of  much  people.  But  none  of  these  may  prove  anything  in  this  case." — Postils,  p.  181.  Two  pages 
further  on  the  preacher  states,  that  the  only  authorised  and  requisite  orders  in  the  church  are  priests 
and  deacons. 


CATALOGUE  OF  MANUSCRIPTS.  91 

Wicliffe's  Works  to  the  Duke  of  Lancaster  in  1368."  But  this  descrip- 
tion is  by  a  modern  hand,  and  is  erroneous.  Most  of  the  pieces  in  that 
volume  are  manifestly  of  a  much  later  date.  There  is  no  ground  to  sup- 
pose that  any  of  them  should  be  ascribed  to  a  period  so  early  as  1368, 
except  the  piece  intitled,  De  Ultima  uEtate  Ecclesle,  of  which  mention 
will  be  made  in  the  section  relating  to  works  of  the  Keformer  which 
have  been  printed.  The  mention  of  the  year  1356  in  that  tract,  has 
probably  led  to  the  error  in  respect  to  the  date  of  the  other  pieces. 
We  have  no  means  of  fixing  the  date  of  this  piece  addressed  to  the  Duke 
of  Glocester.  It  should  not,  1  think,  be  placed  among  his  earher  or 
his  latest  productions. 

XXXIII.  De  SATHAN.iE  ASTU  CONTRA  FiDEM.  This  tract  begins,  The 
fiend  seeketh  many  ways  to  mar  men  in  belief.  It  consists  of  two  pages  only, 
and  is  in  the  same  volume  with  the  preceding  piece,  in  Trin.  CoU.  Dub. 

XXXIV.  In  Regulam  Minoritakum.  In  EngUsh,  in  C.C.C.  Cambridge. 
Sometimes  described  as  the  Eule  of  St.  Francis — the  Testajvient  of 
St.  Francis. 

XXXV.  Determinationes  Eucharistle  : — Ad  rationis  Kyningham  : — 
and,  Determinationes  Magistri  J.  Wicklyff  contra  Carmelitam  Kyning- 
ham, appear  to  be  different  descriptions  of  the  same  treatise,  which 
was  an  answer  to  a  Carmelite  friar  concerning  a  pretended  miracle 
urged  in  support  of  the  doctrine  of  transubstantiation.  C.C.C.  CoUege, 
Cambridge.     Lambeth  Library.     Knighton  de  Event.  Anglise,  p.  2650. 

XXXVI.  De  Questionlbus  varus  contra  Clerum.  In  EngUsh,  in 
Lambeth  Palace  Library.  Cat.  MS.  151.  Another  copy  in  the  same 
libraiy.  No.  30,  called  Questiones  XXVI.  It  begins.  Almighty  God  in 
Trinity^  Father^  Son,  and  Holy  Ghost,  both  in  the  old  law  and  the  new. 

XXXVII.  De  Modo  Orandi.  In  English,  in  the  Bodleian  Library, 
Laud.,  C.  3,  and  in  the  British  Museum,  Cotton  MSS.  Titus  D.  xix.  It 
is  also  intitled,  De  Duodeclm  Laipedimentis  Precationum,  or.  The  Twelve 
Lettings  of  Prayer.  Li  the  prologue  of  the  MS.  in  the  British  Museiun, 
the  twelve  hinderances  of  prayer  are  enumerated — "  sin,  doubting,  asking 
things  we  ought  not,"  &c. 

XXXVIII.  De  Anima.  A  part  of  this  treatise,  under  the  title,  De 
Incarnatione  Verbi,  is  in  the  British  Museum.     Bib.  Reg.  7,  B.  iii. 

XXXIX.  De  ViRTUTiBUS  et  Vitus.    In  the  British  Museum,  is  a  short 


'J2  ON  THE  WRITINGS  OF  WVCLIFFE  IN  MANUSCRIPT. 

tract  under  tliis  title.  Titus,  D.  xix.  It  treats  on  the  following  mat- 
ters :    The  seven  works  of  mercy,  bodily  and  ghostly  ;    five  bodily 

WITS  ;     FIVE    WITS     ghostly  ;     THE     CARDINAL    VIRTUES  ;     SEPTEM    MORTALIA 

PECCATA.  "  In  Bib.  Reg.  7,  A.  xxvi.  is  another  copy  of  this  tract  which 
varies  considerably  from  the  former  :  in  some  instances  the  chapters  are 
abridged,  in  others  the  chapters  considerably  altered, — a  liberty  very 
common  with  the  transcribers  of  those  times.  This  MS.  varies  from  the 
preceding  in  another  respect,  as  it  treats  of  the  Seven  Sacraments  ;  Six 
Manners  of  consenting  to  Sin  ;  Four  Things  that  needen  to  man." 
Baber,  47. 

XL.  Pauper  Rusticus  ;  Confessio  derelicti  Pauperis  ;  and  the  Pore 
Caitif — different  titles  of  the  same  treatise.  It  consists  of  a  series  of 
tracts  in  English,  intended  to  present  the  elements  of  religious  instruc- 
tion in  a  form  adapted  to  the  hxuublest  of  the  people  capable  of  reading. 
It  is  described  by  its  author,  as  "  sufficient  to  teach  simple  men  and 
women,  of  good-will,  the  right  way  to  heaven."  There  are  copies  of 
this  work  in  the  Lambeth  Palace  Library  ;  in  Trinity  College,  Dublin  ; 
and  in  the  British  Museum.  These  collections  vary  a  httle  from  each 
other.  The  pieces  included  in  the  DubUn  MS.  are  as  follows  :  Of  the 
Creed. — The  ground  of  all  goodness  is  stedfast  faith,  &c.  Of  the  Coji- 
mandments, — A  man  asked  of  Christ  tvhat  he  shoidd  do,  &c.  Of  the 
Paternoster, — Christ  saith,  Who  that  loveth  me  shall  keep  my  command- 
ments, &c.  Of  Perfect  Life, — Christ,  not  compelling,  hid  freely  counsel- 
ling each  man,  &c.  Of  Temptation, — But  he  that  is  verily  fed  with  this 
bread  that  came  down,  &c.  Of  the  Charter  of  our  Heavenly  Herit- 
age,— Every  ivise  man  that  claimeth  his  heritage,  &c.  Of  Ghostly 
Battle, — The  Almighty  saith  by  holy  Job,  &c.  Of  the  Love  of  Jesus, 
Whoever  you  be  that  araiest  thee  to  love  God,  &c.  Of  Man's  will, — 
Every  deed  punishable,  either  reproveable  of  man's  ivill,  &c.  Of  Contem- 
plative Life, — Christ  loved  much  Mary,  and  Alartha  her  sister,  &c.  Of 
Chastity, — /  write  this  treatise  in  Jive  short  chapte7's,  &c.  The  substance 
of  this  work  has  been  printed  in  the  British  Ileformers,  from  the  copy  in 
the  British  Museum. 

XLI.  ExposiTio  Orationis  Dominic.e.  This  is  a  different  comment  on 
the  Lord's  Prayer  from  tliat  which  forms  part  of  the  "  Pore  Catif."  It 
enters  more  on  the  subject  of  ecclesiastical  abuses.  "  In  Lambeth  Librar}-, 
Cott.  MSS.  594,  is  a  transcript  of  the  '  Prologus  in  Expositionem 
Orationis  Dominic*.'  Herein  are  condemned  the  lucrative  catholic 
tenets  of  works  of  supererogation,  indulgences,  and  auricular  confession, 
and  the  Romish  hierarchy  are  reproved  for  withholding  from  the  people 
the  scriptures  in  the  vernacular  tongue."  Baber,  48.  Lewis,  No.  89. 


CATALOGUE  OF  MANUSCRIPTS.  93 

XLir.  In  Apocalypsin.  This  is  an  exposition  of  parts  of  the 
Apocalypse.  It  begins  thus — Saint  Paul  the  apostle  saith  that  all  those 
ivho  would  live  meekly  in  Christ  Jesus,  &c.  It  is  in  the  British  Museum, 
Bib.  Reg.  E.  67. 

XLIII.  Sermo  in  festo  Animarum  ;  de  Sermone  Domini  in  Monte  ;  and 
OcTE  Beatitudines,  appear  to  be  different  titles  of  the  same  work.  It  is 
in  English  in  the  British  Museum,  Cott.  MSS.  Titus,  D.  xix.  It  is  in 
Latin  in  Trinity  CoUege,  Cambridge,  MS.  362.  S.C.  5.  8.  No.  13.  The 
English  discourse  hegms—Fi'iends,  St.  John  Chrysostom  on  the  homily 
upon  this  Gospel  saith,  &c.  Wyclifte  was  charged  with  having  pub- 
lished seventy-four  erroneous  opinions  in  this  discourse. 

XLIV.  In  XVI r.  CAPUT  Joannis.  Puhlevatis  oculis  in  coelum  Jesus. 
This  is  a  homily  in  English,  beginning — This  Gospiel  of  John  telleth 
what  loves,  &c.     It  is  among  the  Wyclitfe  MSS.  in  C.C.C.  Cambridge. 

XLV.  De  Surdo  et  Muto  apud  Marcum.  Iterum  exiens  de  finibus 
Tyri.  This  is  another  homily  in  English.  It  begins — This  Gospel 
telleth.  a  miracle,  &c.  It  is  in  Trinity  College,  Cambridge,  MS.  349. 
Class  4. 

XL VI.  De  Pharis^o  et  Publicano.  This  is  a  detached  homily  also, 
attributed  to  Wychffe.  Lewis,  No.  97.  It  begins — Tliis  Gosp)el  telleth 
in  a  parable,  &c. 

XL VII.  Speculum  Peccatoris.  Quoniam  in  via  sumus  vitcB  labentis. 
This  tract  has  the  English  title — Visitation  of  sick  men,  and  begins 
thus — My  dear  son  or  daughter,  it  seemeth  that  thou  lightest  fast,  &c.  &c. 
It  is  attributed  to  WycUffe,  and  is  in  the  British  Museum.  Bib.  Reg. 
E.  1732. 

XL VIII.  Augustinus  arguam  te  quando  nescis.  It  begins — The  holy 
Doctor  St.  Austin,  speaking  in  the  person  of  Christ.  It  is  in  the  col- 
lection, C.C.C.  Cambridge. 

XLIX.  Speculum  Secularium  Dominorum.  Cum  Veritas  fidei  eo  plus 
rutilet.  "Archbishop  Usher  tells  us  that  a  copy  of  this  tract  is  in  MS. 
in  the  King's  Library,  in  Latin.  By  what  his  grace  has  transcribed  from 
it,  it  appears  that  Dr.  Wiclif  had  written  before,  Prospeculum  Secularum 
Dominorum,  in  English."     Lewis,  No.  137. 

L.  De  Blasphemia.     "  Archbishop  Usher  quotes  this  tract  in  his  book 


94  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

De  Christianarum  Ecclesiarum  Successione,  and  tells  us  that  in  it  Wiclif 
observes  that  the  true  doctrine  of  the  sacrament  of  the  eucharist  was 
retained  in  the  church  a  thousand  years, '  even  till  the  loosing  of  Satan.' " 
Lewis,  No.  199. 

LI.  Five  Bodily  Witts.  There  is  a  tract  under  this  title  in  Trinity 
College,  Cambridge,  B.  8.  37.  It  begins — Thus  sJwuhl  a  man  ride  his 
Jive  bodily  witts. 

LII.  Seven  Works  of  Bodily  Mercy,  and  Seven  Deeds  of  Ghostly 
Mercy.  Works  with  these  titles  are  in  the  Public  Library  of  Cambridge, 
120.  No.  467. 

LIII.  Of  Pride.  It  begins — Pride  is  too  much  love  that  a  man  hath 
to  himself,  &c.     Bib.  Reg.     Titus,  D.  xix. 

LIV.  De  Actubus  Aniji^.  There  is  a  Latin  treatise  under  this  title 
in  C.C.C.  Cambridge,  attributed  to  WyclifFe.  It  begins — Gratia  dicen- 
darum  restat  tractatus  de  acttibus. 

LV.  Here  beginneth  the  Nine  Virtues,  &c.  There  is  a  tract  in  the 
British  Museum  under  this  title,  attributed  to  WyclifFe.  Bib.  Reg.  E. 
1732.     It  begins — All  matme?'  of  men  should  hold  God's  biddings,  &c.   ' 

LVI.  A  Discourse  in  old  English  against  the  Vices  of  the  Clergy, 
and  the  Usurpations  of  the  Bishop  of  Rome  in  the  Affairs  of  the 
Church  of  England,  drawn  up  in  Thirty-seven  Articles.  Trinity 
College,  Dublin,  Class  C.  Tab.  i.  No.  14.  This  work  is  also  in  the 
British  Museum,  Bib.  Reg.  Titus,  D.,  and  is  attributed  to  WyclifFe  by 
Wanley.  It  is  throughout  expressive  of  WyclifFe's  opinions,  and  many 
passages  are  transcripts  from  his  different  works.:  it  may  be  the  work 
of  the  Reformer,  or  it  may  have  been  an  attempt  on  the  part  of  some 
disciple  to  bring  the  sum  of  his  doctrines  together,  in  the  shape  of  so 
many  distinct  articles. 

LVII.  Of  Temptation  of  the  Fiend.  There  is  an  imperfect  work 
under  this  title  in  Trinity  College,  Dublin,  Class  C.  Tab.  iii.  No.  12. 

LVIII.  How  Men  of  private  Religion  should  love  more  the  Gospel 
OF  God's  Hests,  and  his  Ordinance,  than  any  new  Laws,  new  Rules,  and 
Customs  of  sinful  Men.  This  is  a  piece  which  immediately  follows  the 
preceding  in  the  same  collection,  pp.  152 — 15G. 


CATALOGUE  OF  MANUSCRIPTS.  95 

LIX.  Tractatus  Evangelii  de  Sermone  Domini  in  Monte,  cum  Expo- 
siTORio  Orationis  DoMiNiCiE.  This  is  the  title  given  to  the  first  section  of 
a  manuscript  volume  in  Trinity  College,  Dublin,  Class  C.  Tab.  i.  No.  23. 
These  expositions,  with  a  further  exposition  of  the  sixth  and  seventh 
chapters  of  Matthew,  extend,  if  my  notes  may  be  trusted  on  this  point, 
to  page  195  of  the  volume. 

Tbactatus  de  Antichristo,  cum  expositorio  in  xxiii.  xxiv.  xxv.  cap. 
St.  Matthew,     This  work  closes  with  page  313. 

Tractatus  in  Sermonem  Domini,  quem  fecerat  valedicendo  discipulis 
suis.  pp.  313—333. 

These  three  pieces,  as  bearing  three  distinct  titles,  have  been 
not  unnaturally  described  separately,  in  the  catalogue  of  the  Trinity 
College  MSS.,  and  by  Bale,  Lewis,  and  other  writers.  It  is  plain, 
however,  from  certain  passages,  that  they  have  a  connexion  with  each 
other,  though  they  appear  to  have  been  written  as  separate  treatises, 
and  to  have  been  first  known  as  such  to  the  Reformer's  disciples. 

LX.  Tractatus  de  statu  Innocenti^.  This  work  is  in  the  same 
volume.  It  extends  to  about  seventeen  pages,  and  begins — Ut  sitpra- 
dicta  magis  appareant  oportet  parumper  disgredi.  To  what  this  "  supra- 
dicfa"  refers,  does  not  appear  ;  and  it  is  not  uncommon  in  the  writings 
of  WyclifFe  to  find  parts  of  treatises  thus  detached,  and  known  by 
separate  titles, — a  circumstance  which  has  added  much  to  the  difficulty  of 
presenting  a  complete  and  accurate  account  of  his  productions. 

LXI.  Tractatus  de  Tempore.  This  work  is  detached  from  its  original 
connexion.  It  is  the  treatise  described  by  the  same  title  in  Trinity 
College  Library,  Cambridge,  and  nimibers  thirty-seven  pages  in  the 
Dublin  volume,  but  not  more  than  ten  of  the  large  folio  volume  in 
Cambridge. 

The  remaining  part  of  this  volume  is  occupied  with  pieces  expository 
of  different  passages  of  Scripture,  and  with  one  document  under  the 
following  title  : — 

LXII.  De  Captivo  IIispanensi  —  filia  comitis  de  Dene  incarce- 
RATO  INFRA  SEPTA  Westmonast.  It  relates  to  a  question  concerning  the 
rights  of  sanctuary.  I  am  not  aware  of  the  ground  on  which  it  has 
been  attributed  to  Wycliife.  WycliiFe's  connexion  with  John  of  Gaunt 
may  have  led  to  his  giving  publicity  to  such  a  paper.  Mention  is  made 
of  the  case  to  which  it  refers  by  several  historians,  and  a  number  of 
papers  relating  to  it  may  be  seen  in  Rymer's  Foedera. 

LXIII.  De  Veritate  ScriptuRjE.     A  large  work  under  this  title  is 


06  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIFT. 

preserved  in  the  Bodleian  Library,  and  in  the  Library  of  Trinity  College, 
Dublin.  The  copy  in  the  Bodleian  is  imperfect  at  the  beginning, 
the  first  page  commencing  in  a  jDart  of  the  first  chapter.  The  copy  in 
Dublin,  which  is  perfect,  commences  with  these  words, — Restat 
parumper  discutere  errores  et  concordias  circa  sensus  Scripturce  hodie  plus 
solito  seminatos,  turn  quia  in  ea  consistit  salus  Jideliitm.  The  treatise  ends 
thus, — Istud  itaque  dixerim  pro  nunc  in  communi  de  heresi,  tit  sciatur 
ex  fructu  veritatis  Scripturce  notare  et  cavare  hereticos,  et  ut  planius 
intelligatur  tractatus  de  simonia,  quern  si  Deus  voluerit  diffusius  pertractare. 
The  close  of  the  Bodleian  MS.  agrees  with  that  of  the  MS.  in  DubUn, 
but  the  first  page  is  without  any  initial  letter  or  heading,  and  begins 
in  the  middle  of  a  sentence. 

In  both  manuscripts  the  chapters  are  thirty-one  in  number,  but  the 
chapters  six  and  seven  are  not  duly  marked  in  the  Bodleian  copy. 
This  copy  closes  on  the  middle  of  the  last  page,  and  the  scribe  has 
indicated  the  completeness  of  the  work  by  placing  its  title  in  the  space 
below. 

The  volume  in  the  Bodleian  is  a  small  folio;  it  numbers  621  pages, 
and  each  page  consists  of  about  twenty-six  lines.  The  Dublin  copy 
does  not  exceed  244  pages,  but  the  pages  are  larger,  and  double- 
columned,  with  nearly  a  thousand  words  in  each.  The  volume  in  the 
Bodleian  includes  no  other  treatise  ;  in  the  Dublin  volume  the  De 
Veritate  Scripturce  is  followed  by  three  other  treatises,  bearing  the 
following  titles  : — De  Simonia — De  Apostasia — De  Blasphemia.  The 
treatise  De  Simonia  begins  thus, — Post  genercdem  sermonem  de  heresi, 
restat  de  ejus  partibus  jjertractandum.  It  consists  of  eight  chapters,  and 
extends  to  about  forty  pages.  The  treatise  De  Apostasia  commences — 
Restat  ulterius  ponere  aliud  principium  pro  ambitu  heresis  simoniacce 
perscridando ;  quamvis  enim  simonia^  blasfemia,  et  apostasia  committuntur 
ad  subsistendi,  &c.  It  extends  to  nearly  twenty  pages,  and  is  divided 
into  two  chapters.  The  remaining  part  of  the  volume  is  occujDied 
with  the  treatise  De  Blasphemia,  which  begins — Restat  succincte  de 
blasfemia  pertractandum.  Est  autem  blasfemia  insipiens  detractio  honoris 
domiin. 

It  has  been  supposed,  partly  from  the  order  in  which  these  pieces 
succeed  each  other,  and  partly  from  the  references  made  in  them  from 
one  to  the  other,  that  they  were  all  portions  of  a  large  theological  work. 
This  notion  derives  some  support  also  from  the  manner  in  which 
the  names  of  these  pieces  occur  in  a  work  bearing  the  title  Summa 
Theologica.  "  This  title  appears  in  a  very  ancient  manuscript  cata- 
logue of  Wycliife's  writings,  which  is  in  the  imperial  library  at  Vienna. 
The  work  is  described  as  consisting  of  twelve  chapters,  the  titles  of 
which   are    as  follows  :■ — 1 .   Di:  Mandatts.     2.  De  Statu  Innocenti^. 


catalogue  of  manuscripts.  97 

3,  4,  5.  De  Dominio.  6.  De  Veritate  Scriptur^e.  7.  De  Ecclesia.  8.- 
De  Officio  Eegis.  9.  De  Postate  Papji:.  10.  De  Simonia.  11.  De 
Apostasia.  12.  De  Blasphemia," — Baber,  xlvi.  Here  it  will  be  seen 
that  three  pieces  intervene  between  the  De  Veritate  Scriptural,  and  the 
three  treatises  which  immediately  succeed  it  in  the  Dublin  MS.  On 
what  authority  the  title  Summa  Theologica  is  given  to  the  whole  collec- 
tion we  do  not  know.  That  title  is  possibly  of  a  later  date  than 
the  works  themselves.  Indeed,  few  things  were  more  common  among 
the  transcribers  of  the  fourteenth  century,  than  to  place  a  number 
of  treatises  together,  all  having  completeness  in  themselves,  and  all, 
it  may  be,  published  separately,  while  certain  of  them  contain  allusions, 
and  have,  probably,  some  relation  to  each  other.  In  the  writings 
of  WycIifFe,  references  in  one  treatise,  to  the  contents  of  another,  are 
very  common,  without  being  meant  to  indicate  more  than  that  it  was 
not  necessary  to  discuss  a  topic  again  which  had  been  discussed  elsewhere. 
It  is  important  to  remark,  that  in  the  tenth  chapter  of  the  Bodleian 
copy  of  the  De  Veritate  Scriptui'se,  there  is  a  reference  to  the  vigil 
of  the  annunciation  in  1378,  which  determines  the  date  of  this  produc- 
tion. This  work,  in  both  the  existing  copies,  is  exceedingly  difficult  to 
read,  consisting  as  it  does,  in  great  part,  of  obscure  discussions, 
which  have  been  rendered  still  more  unintelligible  by  the  bar- 
barous and  technical  Latin  in  which  they  are  clothed,  and  by  the 
abbreviated,  and  almost  illegible,  character  of  the  writing.  Dr. 
James,  the  author  of  the  work  intitled  "  An  Apology  for  John 
Wicliffe,"  was  the  librarian  of  the  Bodleian,  in  the  time  of  James  I. 
In  that  work  he  has  given  many  passages  from  the  De  Veritate  Scrip- 
turae,  but  in  the  manuscript  volume  of  extracts  from  the  writings 
of  Wycliffe,  preserved  in  the  Bodleian,  in  the  hand-writing  of  iDr. 
James,  there  are  characteristic  passages  transcribed  from  the  De 
Veritate  Scriptm-ae,  extending  to  nearly  a  hundred  pages.  These 
passages,  and  such  parts  of  the  work  itself  as  may  be  deciphered  with 
an  approach  to  certainty,  warrant  the  description  which  I  have  given  of 
his  treatise  in  the  "  Life  and  Opinions  of  WycIifFe." 

LXIV.  In  a  volume  in  Trinity  College,  Dublin,  are  the  following 
works  attributed  to  Wycliffe.     Class  C.  Tab.  5.  No.  6. 

I.  Three  pieces,  on  the  Creed,  the  Paternoster,  and  the  Ave  Maria, 
two  pages  each.  The  first  begins — It  is  sooth  that  belief  is  grounded, 
&c.  The  second — We  shall  believe  that  this  Paternoster,  &c.  The 
third — Men  greet  commonly  our  Lady,  God's  moder,  &c. 

n.  Of  the  Seven  Heresies.  It  begins — For  false  men  multiply  books 
of  the  church,&c.  The  seven  heresies  are  divided  into  seven  cliapters. 
The  contents  of  this  piece  sliow  it  to  be  from  the  pen  of  Wycliffe,  the 


98  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

.  whole  being  directed  after  his  manner  against  the  friars  ;  and  the  fourth 
heresy,  which  is  said  to  consist  in  saying,  "  that  the  sacred  host  is  in  no 
manner  bread,  but  either  nought,  or  an  accident  without  a  subject," 
shows  that  this  is  one  of  the  Reformer's  later  productions.     Fol.  4 — 9. 

m.  Of  the  Decalogue.  This  begins — All  manner  of  men  should  hold 
God^s  biddings.  The  part  of  the  decalogue  relating  to  God,  is  treated  in 
twelve  chapters  ;  that  relating  to  man  in  twenty-eight.     Fol.  9 — 27. 

IV.  On  Faith,  Hope,  and  Charity.  It  begins — For  it  is  said  in 
holding  of  our  holiday.  This  is  a  work  in  six  chapters,  but  does  not 
exceed  six  pages.     Fol.  27 — 30. 

V.  Of  the  Seven  Works  of  Bodily  Mercy.  It  begins — If  a  man 
were  sure  that  to-morrow  he  should  come  hefo7x  a  judge.     Fol.  30 — 35. 

w.  Opera  Caritatis.  Beginning — Sith  we  should  serve  our  parishioners 
in  spiritual  alms.  Fol.  35 — 38.  This  piece,  and  the  two  preceding, 
are  in  the  Ubrary  of  New  College,  Oxford. 

\^I.  Septem  Peccata  Capitalia.  Beginning — Since  belief  teacheth  us 
that  every  evil  is  either  sin  or  cometh  of  sin.  This  is  the  work  of  which 
an  account  is  given  from  the  copy  in  the  Bodleian  in  the  preceding 
pages.     See  pp.  66 — 71.     It  extends,  in  the  MS.  from  page  38  to  63. 

vin.  De  Ecclesia  et  Membris  ejus.  This  work  is  also  in  the  British 
Museum,  and  for  an  account  of  it  see  pp.  74 — 79  of  this  volume.  Fol. 
63  to  75. 

DC.  De  Apostasia  et  Dotatione  Ecclesle.  It  begins — Since  each 
Christian  man  is  holden.  It  exhibits,  as  the  title  suggests,  the  doctrine  of 
Wycliffe  concerning  the  evils  of  ecclesiastical  endowments.    Fol.  76 — 80. 

X.  Tractatus  de  pseudo  Freris.  It  begins — For  many  beren  heavy 
that  friars  be  called  pseudo,  or  hypocrites.  It  consists  of  arguments  against 
the  pecuKarities  of  the  religious  orders.     Fol.  81 — 95. 

XI.  Of  the  Eight  Woes  that  God  wished  to  Friars.  Beginning — 
"  Christ  biddeth  us  betvare  with  these  false  prophets.''^  This  piece 
relates  to  the  same  subject  with  the  preceding,  but  consists  of  a  parallel 
between  the  Pharisees  and  the  mendicants.     Fol.  95 — 101. 

XH.  Egressus  Jesus  de  templo.  It  begins — This  Gospel  telleth  much 
wisdom  that  is  hid  to  many  men.  Homily  on  Matt.  xxiv.  Also,  in 
Trinity  College,  and  C.  C.  C.  Cambridge.  This  is  a  detached  homily. 
In  the  volume  of  hoiniUes  in  the  British  Museum,  Bib.  Eeg.  18  B.  ix. 
p.  175,  is  the  following  passage — "  All  our  west  land  is  with  one  pope 
or  the  other,  and  he  that  is  with  the  one  hateth  the  other  and  all  his. 
And  yet  hypocrites  feign  that  aU  this  is  for  charity,  but  this  hypocrisy 
is  worse  than  the  sin  before."  The  first  part  of  this  sentence,  it  seems, 
is  in  the  Dublin  MS.,  and  comparison  would  probably  show  that  it  is 
merely  a  strayed  postil.    Fol.  101 — 116. 

xm.  Of  Antichrist  and  his  Meynee,  or  train — followers.     This  begins 


CATALOGUE  OF  MANUSCRIPTS.  99 

— David  saith,  Lord,  set  thou  a  law-maker  upon  me.  This  is  probably  the 
tract  mentioned  under  the  title  De  Antichristo  et  Membris.  But  the 
latter  piece,  according  to  Bale,  begins — Quemadmodum  Dominus  Jesus 
ordinavit.    Fol.  116 — 124. 

XIV.  Of  Antichrist's  Song  in  the  Church.  It  begins — Also  prelates, 
priests,  and  friars,  put  on  simple  men,  that  they  say  that  God's  office  or 
service  he  not  to  he  sung  with  note.    Fol.  124 — 126. 

XV.  Of  Prayer,  a  Treatise.  Beginning — Also  bishops  and  friars 
putten  to  poor  men  that  they  say,  &c.  This  piece  ends  on  the  next 
fol.,  127. 

XVI.  Nota  de  Confessione.  This  work  extends  to  eleven  pages, 
and  begins — Two  virtues  be  in  man's  soid,  by  ivhich  a  man  should  be 
ruled.     Fol.  127—138. 

xvn.  Christ,  forsooth,  did  all  that  he  could  to  obey  Lords.  This 
is  the  beginning  of  a  tract  without  title,  ending  on  the  same  page. 

XVIII.  Nota  de  Sacramento  Altaris.  It  begins — Christian  mens 
belief,  taught  of  Jesus  Christ,  God  and  man. — Fol.  138 — 145. 

XIX.  Chrysostom  saith,  that  fishers  and  buystouse  men,  making 
each  day  nets.  This  is  the  beginning  of  a  piece  without  a  title. 
It  does  not  exceed  two  pages.     Fol.  146. 

XX.  St.  Bernard  speaketh  thus  to  the  Pope.  This  is  the  beginning 
of  another  piece  without  title.     Fol.  146 — 152. 

XXI.  God  moveth  Holy  Church  by  many  manner  of  speeches  to 
KNOW.  This  also  is  the  beginning  of  a  piece  without  title.  It  consists 
of  a  dialogue  between  Christ  and  Satan.     Fol.  152 — 154. 

XXII.  Neither  man  nor  woman  may  perfectly  do  the  seven  works 
OF  MERCY — Clerks  know  that  a  man  hath  five  wits  outward.  These 
are  the  beginnings  of  pieces  without  title.  They  extend  to  little 
more  than  a  page  each.  They  appear  to  be  shorter  tracts  on  subjects 
which  the  Reformer  had  discussed  more  largely  in  other  works,  if  indeed 
they  are  to  be  regarded  as  from  his  pen. 

XXIII.  Here  are  questions  and  answers  put  that  are  ^VRITTEN  here- 
after. The  work  which  thus  begins  is  without  title.  It  extends  over 
more  than  forty  leaves — from  page  164  to  218  of  the  volume  :  and  I 
had  taken  this  note  of  its  extent  at  the  time  of  examining  it,  but  from 
some  subsequent  oversight  I  failed  to  describe  it  correctly  in  my  former 
catalogue  of  the  AVycliiFe  MSS.  This  is  the  piece  which  has  been 
recently  published  by  the  Camden  Society,  under  the  editorship  of  Dr. 
Todd,  librarian  of  Trinity  College,  Dublin.  It  is  published  under  the 
title  of  "  Wycliffe's  Apology,"  but  I  have  shown  elsewhere  that  it  is  not  a 
work  of  the  Reformer's." 

"  Tlie  reader  will  find  this  question  discussed,  and  some  other  points  at  issue  between  Dr.  Todd 
and  myself,  in  tlie  Eclectic  Review  for  January,  1843.     Soon  after  tliat  article  appeared,  a  paper  was 

h  2 


100  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

XXIV.  The  following  are  the  beginnings  of  three  other  short  pieces, 
forming  the  conclusion  of  this  volume.  It  is  ivritten  in  the  first  hook  of 
Holy  Writ,  that  there  ivere  three  patjnarchs.  These  be  the  nine  points  that 
the  Lord  Jesus  answered  a  holy  man.  Of  the  deeds  of  mercy  God  ivill  speak 
at  the  dreadful  day.     Fol.  218,  219. 

LXV.  In  the  Library  of  Trinity  College,  Cambridge,  is  a  folio  volume 
with  the  following  works  attributed  to  WycUiFe.  MS.  326.  c.  5,  8. 
They  consist  of  scholastic  treatises  on  philosophical  and  theological  topics, 
and  the  uninitiated  reader  will  be  able  to  form  a  sufficient  notion  of  their 
character  from  the  accoiuit  of  the  first  three  books  of  the  Trialogus  in 
the  present  volume. 

I.  De  ente  ComjMUNI.  In  primis  supponitur  ens  esse,  hoc  enim  non  pro- 
hari  potest  nee  ignorari  ah  aliqiio.     Fol.  1 — 5. 

II.  De  ente  Primo.  Extenso  ente  secundum  ejus  mojcimam  ampliatio- 
nem,  possihile  est  venari  in  tanto  amhitu  ens  primum.     Fol.  5 — 9. 

ni.  De  Purgando  Errores  et  Veritate  in  ComiuNi.  Consequens  est 
pur  gave  errores.     Fol.  15 — 23. 

IV.  De  Purgando  Errores  et  Universalibus  in  Communi.  Tractatu 
continentur  dicta  de  universalibus. 

v.  De  Universalibus.  Tractatus  de  universalibus  continet  xvi.  capitula 
cujus  primum.     Fol.  23 — 37. 

VI.  De  Tempore.  /??  tractaiido  de  temp)ore  sunt  aliqua  ex  dictis  superius 
capienda.     Fol.  37 — 47. 

VII.  De  Intellectione  Dei.  Illorum  quce  insunt  Deo  commimiter  qtia:- 
dam  insunt  sibi  soli.     Fol.  47 — 53. 

VIII.  De  Scientia  Dei.  Mv  dictis  superius  satis  liquet  quod  scie7itiam 
quam  Deus.     Fol.  53 — 70. 

IX.  De  Volitione  Dei.  Tractando  de  volitione  Dei  quam  oportet  ex 
dictis  supponere.     Fol.  70 — 91. 

X.  De  Personarum  Distinctione.  Superest  investigare  de  distinctioiie 
et  convenieiitia  jiersonarum  qiias  credimus  plena  fide.     Fol.  91 — 115. 

XI.  De  Ydeis,  Tractando  de  ydeis  primo  oportet  qucsrere  si  sunt.  Fol. 
115—122. 

XII.  De  Potentia  productiva  Dei.  Veritatum  quas  Deus  non  potest 
renovare.     Fol.  122 — 134. 


inserted  in  the  British  Magazine,  purporting  to  show,  that  Mr.  Lewis,  .the  biographer  of  Wyeliffe, 
has  left  evidence  among  his  private  papers  of  being  acquainted  with  the  series  of  Dublin  MSS.  which 
I  had  ventured  to  describe  as  unknown  to  him.  But  strange  enough,  the  proof  furnished  by  these 
papers  is,  that  Mr.  Lewis  did  certainly  possess  some  second-hand  knowledge  of  the  Dublin  MSS.  he 
(?ot'.«  mention,  but  that  he  possessed  no  knowledge  whatever  of  those  he  does  nni  mention  !  This  was 
precisely  my  impression  of  the  matter,  and  this  led  me  to  describe  my  catalogue  of  the  writings 
of  Wyeliffe  as  containing  mention  of  nearly  forty  MSS.  unknown  to  the  Reformer's  biographers. 


CATALOGUE  OF  MANUSCRIPTS.  101 

xiii.  De  Sermone  Domini  in  ra.  part.  Licet  totum  Evangelium.  Fol. 
134_141. 

LXVI.  De  Universalibus.     Eccl.  Cathed.  Lincoln.  A.  9. 

LXVII.  De  ente  Universali  et  Attributis  Divinis.   Trin.  Coll.  Dub. 

LXVIII.  De  Temporis  Quidditate.  In  the  library  of  the  cathedral 
church  at  Lincoln  (A.  9.)  is  a  part  of  this  treatise  under  the  title  De 
Tempore. 


The  manuscripts  which  follow  are  in  the  Imperial  Library  of  Vienna : 
they  are  mentioned  in  Mr.  Baber's  catalogue  of  the  writings  of  WychfFe 
prefixed  to  his  edition  of  the  Reformer's  New  Testament,  and  are  copied 
from  Denis's  Cat.  of  the  Latin  Theol.  MSS.  in  the  Imperial  Library. 

LXIX.  I.  De  MiNORiBus  Fratribus  se  Extollentibus.  This  and  the 
piece  intitled  De  Perfectione  Statuum,  are  the  same  tract. 

II.  De  Sectis  Monachorum.  It  exists  in  the  same  collection, 
intitled  De  concordatione  Fratrum  cum  sectd  shnplici  Christi. 

m.  De  Quatuor  Sectis  Novellis.  This  tract  is  also  intitled,  De 
Pr^varicatione  Pr^ceptorum. 

IV.  De  fundatione  Sectarum. 

V.  De  solutione  Sathan^. 

VI.  Responsiones  ad  XIV.  Argumenta  Radulphi  Strodi." 

VII.  Litera  parva  ad  quendam  Socium. 

VIII.  Speculum  Militantis  Ecclesi^. 

IX.  De  Oratione  et  Ecclesi^  Purgatione. 

X.  De  gradibus  Cleri. 

XI.  De  Graduationibus. 

XII.  De  duobus  geniribus  Hereticorum.  The  persons  here  denomi- 
nated heretics,  are  those  who  have  contracted  the  guilt  of  either  simony 
or  apostacy. 

XIII.  De  quatuor  Interpretationibus. 

xrv.  Super  impositis  Articulis,  and  Socii  argumentum  contra  verita- 
tem,  are  different  titles  given  to  the  same  tract. 

»  Radulphus  Strodes,  noii  Anglus  sed  Scotus,  in  Monasterio  Dryburgh,  provinciae  Teviotdale, 
educatus,  Ord.  Fratrum  Praedlcatorum,  poeta-laureatus,  Oxonii  diu  studuit,  socios  collegii  Merto- 
netisis,  Galliam  peragravit  et  Italiam,  Syriam  item  Terram  Sanctam,  contra  Wiclefi  dogmata  acri- 
ter  disputans  circa  A. c.  1370.  Musices  quoque  fuit  studiosus.  Scripsit  fabulas,  panegyricos,  con- 
sequentiamm  formulas,  (Ven.  1517.  4to.  impressas)  summulas  logioales,  sophismatum  strophas, 
phantasma  carmen  elegiacum,  itinerarium  Terrae  Sanctee,  positiones  et  xiv.  argumenta  contra 
Wiclefum  opuscula.   Fabricius.     Bib.  Med.  Lat.  lib.  xviii.  Baber.  41. 


102  ON  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

XV.  De  citationibus  Frivolis  et  ALUS  Versuths  Antichristi. 

XVI.  De  juramento  Arnoldi  (de  Grannario)  collectoris  Pap^. 
xviri.   De  sex  jugis.     A  treatise  upon  the  relative  duties. 

xvm.  De  Exhortatione  novi  Doctoris.  This  is  conjectured  to  be  an 
exercise  performed  for  the  degree  of  Doctor  in  Divinity. 

XIX.  De  ordine  Christiano.  Twelve  opinions  subversive  of  the  power 
of  the  pope  were  extracted  from  this  book.     MSS.  Twini,  A.  218. 

XX.  De  Vaticinatione. 

XXI.  DiALOGus  inter  Veritatem  et  Mendacium. 

XXII.  Epistola,  de  peccato  in  Spiritibi  Sanctum. 

XXm.    LiTERA  PARVA  AD  QUENDAM  SOCIUM. 

XXIV.  Epistola  ad  ARcmEPiscoPUM  Cantuar. 

XXV.  Litera  ad  Episcopuji  Lincoln,  de  amoke,  sive  de  quintuplici 

QU^STIONE. 

XXVI.  De  Eucharistia  et  Pcenitentia.  In'  this  treatise  WycHffe 
opposes  the  doctrine  of  transubstantiation,  and  questions  the  use  of  auri- 
cular confession. 

XXVII.  De  octo  qu^stionibus  Propositis  Discipulo.  It  is  a  letter  upon 
the  subject  of  tithes. 

xxvin.  De  triplici  Vinculo  Ajioris. 

XXIX.  De  origlne  sectarum,  and  De  novis  ordinibus,  are  the  same 
tract  under  different  titles.  A  part  of  this  tract  is  in  the  Imperial 
Library  at  Vienna,  intitled  De  sectarum  perfidia. 

XXX.  SusiMA  Theologica.  This  title  appears  in  a  very  ancient  manu- 
script catalogue  of  WycHffe' s  writings,  which  is  in  the  Imperial  Library  at 
Vienna.  The  work  here  called  Summa  Theologica^  is  described  as  con- 
sisting of  twelve  chapters,  the  titles  of  which  are  as  follows  : — i.  De 
Mandatis.  u.  De  Statu  Innocentle.  "  m.  iv.  v.  De  Dominio.*  vi.  De 
Veritate  Scripture. '^  vii.  De  Ecclesia.  vin.  De  Officio  Eegis. 
Lx.  De  Postate  Pap^.  x.  De  Simonia. '^  xi.  De  Apostasla.  xii.  De 
Blasphema. 


The  following  are  the  titles  of  extinct  works,  or  different  names  given 
to  some  of  the  preceding  treatises.     They  are  found  in  the  lists  pubhshed 

»  Biographia  Wiclefiania,  sive  elenchus  multorum  ejus  operum  cum  eorum  initiis,  uiide  CataJogi 
Balei  et  Tanneri  non  parum  supplevi  et  perfice  possint.  Inter  alia  disco,  tractatus  varies,  qui  nunc 
separatiin  feruntur,  partes  esse  SummcE  Theologic^e  nostri. — Verum  id  esse,  vel  horuni  librorum 
initia  comprobant  Cod.  Ssec.  XV.  Denis,  Cat.  Lat.  Theol.  MSS.  in  Bib.  Pal.  Vind.  391.  xii.  In 
C.  C.  College,  Oxford,  is  a  manuscript  intitled — Quaedam  abstracta  ex  Summa,  doctoris  Anglici, 
Wiclefi.  MS.  1 16.     Baber.  46.     See  XXXII.  in  this  series. 

'  See  No.  XXX.  of  this  series.  There  are  two  copies  of  the  De  Dominio  in  the  Imperial  Library. 
Forty-four  opinions  in  the  part  of  this  treatise  intitled  De  Dominio  Civili,  were  condemned. 
MS.  Twini,  A.  220. 

<■  See  No.  LXIII.  of  the  preceding  series. 

''  Thirty-four  opinions  in  this  tract  were  censured.     MS.  Twini,  A.  217. 


CATALOGUE  OF  MANUSCRIPTS. 


103 


by  Bale,    Tanner,  and   snbsequent  wTiters,  with   no   other  description 

than  is  here  given  :  and  they  appear  to  have  l^een,  for  the  most  part, 

treatises  or  tracts  on  grammar,  philosophy,  and  a  variety  of  scholastic 
questions. 

LXX.  I.    QUESTIONES  LOGICALES. 
n.  LOGICA  DE  SINGULIS. 

m.  LoGICA  DE  AGGREGATIS. 

IV.  De  propositionibus  TEMPORALIS  us.  Sequiturjam  ultimo  deproposit. 

V.  De  insolubilibus. 

VI.  De  exclusivis  exceptivis.     Secundarie  superius  est  promissum. 

VII.  De  causalibus.     Pertractandum  venit  de  causalihus. 
vin.  De  coMPARATivis.     Consequens  est  ad  dicta  superad. 

IX.  De  conditionalibus.     Primo  supponitur  omnem  hypotheti. 

X.  De  disjunctivis.     Tertio  sequitur  de  disjunctivis. 

XI.  De  copulativis  et  relativis.     Sequitur  de  copulativis  pertract. 
xn.  Grajimatic^  tropi. 

xm.  Metaphysica  vulgaris. 

XIV.  De  uotverso  reali, 

XV.  Metaphysica  novella. 

XVI.  De  summa  intellectualium. 

XVII.  De  forms  idealibus. 
xvm.  De  spiritu  quolibet. 

XXI.  De  speciebus  hypotheticis. 

XX.  De  esse  INTELLIGIBILI  CREATURiE. 

.  XXI.  De  esse  suo  prolixco. 

xxn.  De  arte  sophistica. 

XXIII.  De  una  communis  generis  essentia. 

XXIV.  De  essentia  accidentium. 

XXV.  De  temporis  ampliatione. 

XXVI.  De  physica  naturali. 
xxvn.  De  intentio  physica. 

xxvm.  De  materia  et  forma.     Cum  materia  et  forma  sint  iini. 

XXIX.  De  materia  celestium. 

XXX.  De  raritate  et  densitate.      Videthr  ex  tertio  sequi  quod  nihil. 

XXXI.  De  mota  locali.     Sequitur  de  localibus  pertract. 

xxxn.  De  velocitate  motus  localis.      Tarn  ultimo  restat  videre  quid. 

xxxm.  De  centro  infiniti. 


The  pieces  thus  described  appear  to  have  been  treatises,  or,  more 
probably,  short  tracts,  or  detached  parts  of  treatises,  on'grammar,  logic, 
and  philosophy,  embracing,  as  before  intimated,  such  topics  as  are  found 
in  the  first  and  second  books  of  the  Trialogus.     The  titles  which  follow 


10-1  THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 

denote   works   more   strictly  theological,  and  some  of  them  no  doubt  i 

exhibited  many  of  the  distinctive  opinions  of  the  Reformer.  * 

XXXrV.       DiALOGUS  DE  FRATRIBUS. 

XXXV.  Johannes  a  rure  contra  fratres.  Ego  Johannes  a  rure 
Deum  verum  precor. 

XXXVI.  De  charitate  fraterna.     Premum  cum  qiiolibet  homine  qui. 

XXXVII.  D^MONUJI   ^STUS    EN   SUB  VERT  AND  A    RELIGIONE.        Ut  omnipotens 

Dens  homines  disponit. 

xxxvm.  De  Diabolo  millenario.     Cum  consummati  fuerint  mille  anni. 

XXXIX.  De  peeverso  Antichristi  dogmate.  Cum  purl  concionatores 
doceant  Dei  verbum. 

XL.  Defensio  CONTRA  iMPios.  EvangelH predicotionem  lites  suscipere. 

XLi.  Contra  P.  Stokes." 

xLn.  Responsio  ad  Argumenta  Monachi  de  Salley. 

XLin.  Contra  Monachum  Dunelmensem.* 

xLiv.  De  imTATE  Christi. 

XLV.  De  unico  salutis  Agno. 

XLVi.  Christus  alius  non  expectandus. 

XLvn.  De  humanitate  Christl 

xLViu.  De  defectione  a  Christo. 

XLix.  De  fide  et  pehfidia. 

L.  De  fide  sacra:>ientorum. 

Li.  De  fide  evangelii. 

Ln.  Constitutiones  ecclesle. 

LIU.  De  censuris  ecclesi^.   Quantum  ad  excommunicationem  attigit. 

liv.  De  bacerdotio  Levitico. 

LV.  De  sacerdotio  Christl 

lvi.  De  statuendis  pastoribus  ad  plebem. 

Lvn.  Speculum  cleri  per  dialogum.  Sed  adhuc  arquitur  si  querus  sic. 

Lvin.  De  non  saginandis  sacerdotibus.  Cavete  qui  sacerdotes  ad 
honestatem. 

Lix.  De  jhnistrorum  conjugio.     Fuit  in  diebus  Herodes  sacerdos. 

Lx.  Cogendi  sacerdotes  ad  honestatem,  Apertam  eruditionem  in 
Dei  lege. 

LXI.  De  RITIBUS  sacramentorum. 

LXU.  De  quiddite  hosti^  consecrati^. 

Lxni.  De  QuiNTUPLici  Evangelic. 

LXIV.         DETERinNATIONES  QU^DAM. 

"  Stokes  was  a  Carmelite  friar.  He  was  commanded  by  the  Archbishop  of  Canterbury  to  publish 
at  Oxford  the  condemnation  which  had  been  pronounced  against  the  opinions  of  Wycliffe  and 
his  disciples  by  the  court  assembled  in  the  Preaching  Friars. 

»  This  monk  was  named  Ughtred  Bolton,  and  had  written  several  tracts  against  Wyclitfe. 


CATALOGUE  OF  MANUSCRIPTS. 


105 


Lxv.  De  Trinitate.     Superest  investigare  de  distinctione. 
Lxvi.  De  excommunicatis  absolvendis.     Quoniam  sub  poena  ex- 

commiinicationis . 

LXVII.  DiSTINCTIONES  RERUM  THEOLOGICARUM. 

Lxviii.        De  fonte  errorem. 

Lxix.  De  falsatoribus  leg^  divtn^.   Postquam  interpretes  subdoli 
legem. 

Lxx.  De  bimortalitate  anim^e. 

Lxxi,  Ceremoniarum  chronicon. 

Lxxii.  De  cessatione  legalium.     Redeiindo  autem  ad propositum  de. 

Lxxm.  De  dilectione.     In  quolihet  homine  peccatore. 

LXXrV.  CONCORDANTI^  DOCTORUM. 

Lxxv.  De  contrarietate  duorum  DoinNORUM.     Sicut  est  imiis,  verus 
et  summus. 

Lxxvi.  De  lege  divina.      Ut  de  legibus  loqiiar  Cliristianorum. 

Lxxvn.  De  necessitate  futurorum. 

Lxxvm.  De  operibus  spiritualibus.     Quia  parcecianos  spiritualihm. 

Lxxix.  De  operibus  corporalibus.     Si  certus  esset  homo  quod  in. 

Lxxx.  De  ordine  Christiano. 

Lxxxi.  De  ordinaria  laicorusi. 

Lxxxn.  De  ordine  sacerdotali. 

Lxxxra.  De  purgatorio  piorum. 

LXXXIV.  POSITIONES  VARLE. 

LXXXV.  RePLICATIONES  et  POSITIONES. 

.  Lxxxvi.  De  pr^scito  ad  beatitudinem. 

Lxxxvn.  De  quaternario  doctorum. 

Lxxxvin.  De  religiosis  prfvatis.   Omnes  Christiani  in  spiritus  fervore. 

Lxxxix.  De  studio  lectionis.     Malum  est  in  eis  perseverare  ea. 

xc.  De  servitute  civili.  Oum  secundum  philosophos  sit  relativorum. 

xci.  Theologi^  Placita. 

xcn.  De  virtute  orandi.    Ut  sabbatizatio  nostra  sit  Deo  acceptabilis. 

xcm.  Contra  monachum  de  S.  Albano. 

xcrv.  De  compositione  hominis.     Tria  enovent  me  ad  tractandum. 

xcv.  De  homine  jusero. 

xcvi.  Scholia  Scripturarum. 

XCVH.  GlOSS^E  SCRIPTURARUIVI. 

xcvm.  Glossy  vulgares. 

xcix.  Glossy  manuales. 

c.  Glossa  novella. 

CI.  CojniENTARii  vulgares."     Stobat  Johannes,  et  ex  discipidis. 


Quia  presbyterorum  ordo  instituitur. 
Dona  eis,  Domine  requiem  semper. 


'  "  It  is  probable  that  the  six  preceding  titles  are  various  descriptions  of  the  same  work." — 
Baber.  48. 


106 


THE  WRITINGS  OF  WYCLIFFE  IN  MANUSCRIPT. 


cn.  Lectiones  in  Dantalem. 

cm.  De  dotatione  ecclesle,  and  De  dotatione    C^sareA,   are 

different    titles  oj  the   same    icork,    beginning — Utnim    clems    dehiierit 
dotationem. 

crv.  De  Antichristo  et  membris.      Quemadmodmn  Dominus  Jesus 

ordinavit. 

cv.  Iterum  de  Antichristo.     Nota  quod  Antichristus  4  co77i. 

cvi.  Speculum   milit.\ntis    Ecclesle.      Cum   identitas   mater  sit 

fastidii. 

cvn. 
religionem, 

cvin. 

CLX. 

ex. 

officium  sit. 

CXI. 

cxn. 
cxm. 
cxiv. 
cxv. 
cxvi. 
cxvn. 
quodlibet. 
cxvni. 

CXLX. 

shnplices. 

cxx. 
fratres. 

cxxi. 

cxxn. 
salutare. 

cxxm. 

cxxrv. 

cxxv. 

cxx  VI. 

cxxvn. 

cxxvm. 

cxxix. 

cxxx. 

cxxxi. 


De   perfectione  evangelica.     Primo  fratres    dicunt   suam 

De  officio  pastorali.     Cum  duplex  debeat  esse  officium. 

De  Sbionl\  sacerdotlii.     Heu  magni  sacerdotes  in  tenebris." 

Super   penitentius   enjungendis.     Pro   eo   quod   curatorum 

De  divite  apud  Marcum.    Cum  egressus  esset  in  viam  salvator. 

De  REJnssiONE  fraterna.     Si  autetn  peccaverit  in  te  frater. 

De  tribus  sagittis.      Quisquis  mente  tenere  cupit  quid. 

De  ecclesia  catholica.     Sunt  sacerdotes  qui  certis  rationibus. 

De  mandatis  Divtots.     Pi'cemissa  sententia  de  Domino. 

CoNCiONES  DE  MORTE.     Beati  qui  in  Domino  moriuntur. 

De    peccatis    fugiendis.     Dum   fides    nos    doceat    malum 

De  ablatis  restituendis.      Quceritur  V  utrum  omnium  errum. 
De  seductione  seviplicium.     Septem  sunt  quibus  decipiuntur 

De  ocio    et   mendacitate.     A    manuum   labor e   excusantur 

In  symbolum  fedei.      Gertum  estfidem  esse  omnium  virtutum. 
Super  salutatione  angelica.     Solent  homines  Christissaram 

Ad  smPLiCES  sacerdotes.      Videtur  meritorium  bonos  coloi^e. 

Ad  quinque  questiones.     Quidamfidelis  in  Domino  qucerit. 

Supplementum  Trialogi. 

De  trusto  amoris  vinculo. 

Contra  concilium  terre  motus. 

De  solutions  Satan.^. 

De  spiritu  quolibet. 

Omnis  plantatio. 

Si  quis  sitit. 


"  These  words  are  the  commencement  of  the  piece  entitled  "The  Last  Age  of  the  Church," 
of  which  mention  will  be  made  elsewhere. 


CATALOGUE  OF  MAxNUSCRinS. 


107 


cxxxu.  Dk  confessione  Latinorum. 

cxxxin.  De  CnRisTiANORTOi  Baptismo. 

cxxxiv.  De  clavis  regni  Dei. 

cxxxv.  De  clavium  potestate. 

CXXXVI.  De  HOfflNE  MISERO. 

cxxxvn.  Contra  cruciatum  Pap^. 

cxxxvm.  De  legibus  et  veneno. 

CXXXIX.  COLLECTIONES  CONTRA  DOMINICANOS. 

cxL.  Eesponsiones  ARGUMENTORUM. 

cxLi.  Ad  rationes  Kynxngham. 

cxLii.  Contra  Bynhajiusi  jionachum. 

cxLin.  Replicationes  et  positiones. 

CXLIV.  De  BULLIS  PiVPALIBUS. 

cxLv.  De  veritate  et  mendacio. 

cxLvr.  De  prevaricatione  preceptorum. 

CXLVH.  DiALOGORUM  SUORUM. 

cxLvm.  De  vera  innocentia. 

cxLix,  De  VII.  DONis  Spiritus  Sancti. 

CL.  De  versatiis  pseudo  cleri. 

CLi.  Of  Wedlock. 

CLE.  The  Life  of  the  Virgin  Mary. 


BOOK    11. 


SECTION  I. 

BEING  SOME  ACCOUNT   OF  THE   FIRST^   SECOND,  AND   THIRD   BOOKS 
OF  THE  TRIALOGUS. 

The  work  of  oiir  Reformer  which  bears  the  name  of  the  Trialogus,  is 
so  called  because  it  consists  of  a  series  of  coUoquies  between  three 
speakers.  The  names  of  these  speakers  are  Alithia,  Pseudis,  and 
Pheonesis — or  Truth,  Falsehood,  and  Wisdom.  The  opinions  and  rea- 
sonings of  Alithia,  accordingly,  are  to  be  regarded  as  those  of  Truth  ; 
those  of  Pseudis  as  being  the  contrary  of  truth  ;  while- in  the  person  of 
Phronesis,  Wycliffe  himself  speaks ;  and  in  setting  forth  his  judgment  on 
the  points  at  issue,  he  generally  assigns  such  reasons  for  his  opinions  as 
tend  to  expose  the  sophistry  of  Pseudis,  and  to  sustain  the  views  of 
Alithia. 

Many  of  the  opinions  discussed  are  not  of  a  nature  to  interest  a  mo- 
dern reader,  and  the  debates  relating  to  such  opinions  are  valuable  chiefly 
as  they  serve  to  illustrate  the  history  of  theological  speculations.  In  many 
instances,  also,  the  method  of  the  argumentation  is  not  more  to  our  taste 
than  the  matter  of  it.  It  was  one  of  the  pecuharities  of  the  scholastic 
process  of  reasoning,  that  in  attempting  to  establish  any  doctrine,  fuU 
expression  should  be  given  to  every  conceivable  form  of  objection 
against  it ;  and  though  it  often  happened  from  this  cause,  that  the  dis- 
putant raised  the  spirit  of  the  doubter,  without  being  well  able  to  lay  it 
again,  the  practice  itself  served  to  whet  the  faculties,  and  to  bring  them 
to  their  office  with  the  greatest  degree  of  circumspection  and  force. 
Thus  in  the  Trialogus,  the  language  of  Pseudis  gives  expression  to  the 
captious  and  sceptical  spirit  of  the  middle  age  on  the  great  questions 
relating  to  philosophy,  morals,  and  theology  ;  while  the  speeches  of 
Alithia  and  Phronesis,  embody  the  sounder  views  of  those  times  on 
such  subjects,  and  along  with  the  opinions  generally  received,  come 
those  bolder  utterances  which  distinguish  the  writings  of  Wycliffe  as 
those  of  a  Reformer. 


THE  TRIALOGUS.  109 

But  the  argument  is  conducted,  especially  in  the  earlier  part  of  the 
treatise,  and  as  relating  to  its  more  obscure  topics,  in  the  prescribed 
scholastic  form,  the  method  of  reasoning,  and  the  technical  expressions 
frequently  recurring  in  it,  being  such  as  have  no  place  even  in  the  most 
scientific  treatises  in  our  own  age."  In  one  respect,  indeed,  the  works 
of  the  ancient  schoolmen  bear  a  strong  resemblance  to  our  later  litera- 
ture, inasmuch  as  there  is  very  little  in  the  speculations  of  the  modern 
sceptic  which  may  not  be  found  in  the  writings  of  those  middle-age 
churchmen.  In  some  instances  the  polemic  may  have  secretly  sympa- 
thised with  the  freedom  of  thought  which  he  affected  to  condemn  ;  but 
in  general,  the  atheist,  the  infidel,  and  the  heretic,  were  imaginary  foes, 
conjured  up  that  the  militant  ecclesiastic  might  indulge,  as  in  a  species 
of  tournament,  in  such  displays  of  his  skill  as  shovild  secure  to  him  the 
honours  of  a  victory. 

That  there  should  have  been  men  during  the  middle  age  disposed  to 
bestow  a  laborious  attention  on  such  a  system  of  dialectics,  is  not  sur- 
prising ;  but  WycliiFe  was  a  man  of  earnest  piety,  of  an  impassioned 
temperament,  and  with  a  mind  eminently  practical,  was  intent  through 
life  on  bringing  about  great  practical  reforms.  Nevertheless,  if  we  may 
credit  the  testimony  of  enemies  in  his  favour,  even  that  of  the  most 
bitter  among  them,  we  must  believe  that  no  man  of  his  age  was  more 
deeply  learned,  or  more  thoroughly  skilled  in  the  science  of  the  school- 
men. According  to  Knyghton,  a  contemporary  and  an  adversary, — 
"  As  a  theologian,  he  was  the  most  eminent  in  his  day  ;  as  a  philoso- 
pher, second  to  none;  and  as  a  schoolman,  incomparable.  He  made  it 
his  great  aim,  Avith  learned  subtlety,  and  by  the  profundity  of  his  own 
genius,  to  surpass  the  genius  of  other  men."  *  Instances,  indeed,  are  not 
wanting,  in  which  the  speculative  and  the  practical,  the  abstract  and  the 


"  The  following  passage  is  the  first  in  the  treatise,  and  may  be  taken  as  a  specimen  of  the  obscurity 
■which  attaches  very  generally  to  the  metaphysical  portion  of  the  work — an  obscurity  which  renders 
it  impossible  that  a  literal  translation  should  convey  to  a  modern  reader  any  intelligible  meaning. 

"  Alithia.  Licet  dixit  insipiens  in  corde  suo,  non  est  Deus,  tamen  videtur  supponendum, 
omnium  hominum  Deum  esse,  quia  aliter  tibi  nemo  negaret  aliquid,  vel  aliquam  veritatem  esse, 
cum  negando  illud  statim  concederet  ejus  oppositum.  Quia  si  aliquid  est,  illiui  vel  est  finituni  vel 
infinitum,  sive  sic,  vel  illud,  vel  causa  illius,  est  Deus,  cum  supponitur  omne  quod  est  prima  causa 
non  causatum  ab  alio,  esse  Deum.  Et  extendo  hoc  nomen  aliquid  ad  omne  eus,  vel  per  se,  vel 
aggregatum,  vel  aftirmativam,  aut  negativam,  vel  possibilem  veritatem. 

"  PsEUDis.  Praecipui  Logici  multipliciter  sic  instarent,  non  claudit  contradictionem  formalem, 
nuUem  eus  esse,  cum  ex  nulla  negativa  sequatur  formaliter  atlirmativa,  non  ergo  sequitur  pro 
primo  loco  Deum  esse,  quia  tunc  sequeretur  formaliter,  si  nihil  est  aliquid  est.  Item  stat  verita- 
tem esse  cum  hoc,  quod  non  sit  aliquid,  cum  Veritas  potest  est  qucd  nihil  sit,  et  tunc  non  est  aliquid. 
Et  tertio  possibile  est  esse  processum  in  infinitum  in  caussalibus,  non  ergo  sequitur,  si  causa  est, 
tunc  prima  causa  est,  cum  in  ordine  causarum  homo  posset  procedere  infinite.  Sicut  enim  diviso 
lumine  in  suas  partes  proportionales  caussatur  a  secunda,  et  sic  in  infinitum,  et  sic  etiam  in  infinitis 
casibus,  quibus  oportet  procedere  infinite." 

*  "  Doctor  in  theologia  eminentissimus  in  diebus  jllis.  In  philosophia  nuUi  reputabatur  secun- 
dus  :  in  scholasticis  disciplinis  incomi>arabilis.  Hie  maxime  nitebatur  aliorum  ingenia  subtilitate 
scientia  et  profunditate  ingenli  sui  transcendere." — Knyghton,  p.  2644. 


10  THE  TRIALOGUS. 

impassioned,  have  been  united  in  strong  proportions  in  the  same  men. 
In  Pascal,  that  purely  intellectual  concentration  which  is  so  necessary 
to  success  in  the  exact  sciences,  was  combined  with  the  imagination  of 
the  poet,  and  with  the  feeling  of  the  saint.  But  opposites  of  this  nature 
meet  in  something  like  equal  apportionments  in  the  weak,  much  more 
frequently  than  in  the  strong :  and  among  the  reformers  it  is  in  the 
genius  of  Calvin  that  we  see,  in  this  respect,  the  nearest  reflection  of 
the  mind  of  WyclifTe. 

The  first  and  second  books  of  the  Trialogus,  are  the  least  extended, 
and  the  least  valuable.  The  third  and  fourth  books  embrace  more  than 
three-fourths  of  the  whole  treatise,  and  abound  in  matter  more  or 
less  interesting  to  every  sincere  Protestant. 


BOOK  I. 

The  first  book  is  wholly  occupied  with  arguments  to  prove  the  being 
of  a  God,  and  with  other  speculations  relating  to  the  Divine  perfections, 
and  to  the  mysteries  of  the  Divine  nature.  The  first  chapter  is  designed 
to  show  that  "  God  is  the  first  cause  of  all  things  ;"  the  second  exhibits 
him  as  taking  necessary  precedence  of  all  things  ;  and  in  the  third  he  is 
set  forth  as  the  great  reality,  whose  nature  is  such,  that  our  thoughts 
can  never  rise  to  the  conception  of  any  higher  excellence.  The  fourth 
chapter  is  intended  to  demonstrate  that  "  God  is,  whatever  it  is  better 
to  be  than  not  to  be  ;"  and  this  conclusion  being  established,  all  the 
Divine  perfections  are  deduced  from  it,  inasmuch  as  it  is  manifestly 
better  that  the  Divine  nature  should  be  just,  wise,  omnipotent,  and  the 
like,  than  that  it  should  be  devoid  of  such  perfections.  In  the  sixth 
chapter  it  is  maintained  that  the  reasoning  which  is  thus  satisfactory  a.s 
leading  to  sound  conclusions  in  regard  to  the  Divine  perfections,  is  no 
less  so  as  serving  to  show  "  the  Lord  of  all  to  be  a  Trinity  :"  and  in  the 
remaining  chapters  of  this  book,  an  attempt  is  made  to  demonstrate  the 
doctrine  of  the  Trinity  from  the  light  of  nature,  and  to  exhibit  the  old 
philosophical  doctrine  concerning  "  ideas,"  as  in  harmony  with  the  pre- 
vailing notions  of  the  schoolmen  in  respect  to  the  manner  of  the  Divine 
existence. 

In  this  preliminary  portion  of  the  work,  we  find  none  of  the  opinions 
peculiar  to  Wycliffc,  as  a  reformer,  except  that  in  two  instances  he 


BOOK  THE  FIRST,  111 

censures  the  conduct  of  some  men  in  making  an  undue  use  of  the 
authority  of  tradition  ;  and  the  following  passage  on  the  sufficiency  and 
excellence  of  the  Scriptures,  may  be  regarded  as  of  the  same  complexion. 
"  It  is  plain,  that  all  error  in  the  knowledge  of  the  Holy  Scriptures,  by 
which  weak  men  do  so  falsify  and  debase  them,  proceeds  from  ignorance  of 
grammar  and  logic.  And  unless  Go  shall  assist  us  in  respect  to  the 
understanding  of  these  rudiments  of  faith,  the  faith  of  the  Scriptures 
will  be  too  little  estimated.  The  opinion,  that  if  there  be  any  truth,  it 
is  in  the  Scripture,  which  is  often  inculcated  by  Augustine,  is  manifestly 
just.  Nothing,  indeed,  is  to  be  named  as  subtle  in  grammar,  in  logic, 
or  in  any  other  science,  but  the  same  may  be  found  in  more  excellence 
in  Scripture."" 

The  most  curious  portion  of  the  metaphysical  speculation  found  in 
this  book,  consists  in  the  attempt  made  in  some  sense  to  explain,  as  well 
as  to  prove,  the  doctrine  of  the  Trinity,  by  natural  reason.  Psuedis 
accounts  it  "great  presumption"  in  any  man  to  pretend  that  such 
articles  of  faith  may  be  demonstrated  by  the  light  of  nature.  Phronesis 
maintains  that  the  diiferent  opinion  of  Alithia  on  that  subject  is  not 
liable  to  such  a  charge  ;  and  having  spoken  at  some  length  on  the 
subordination  of  the  light  of  natiu-e  to  the  light  of  faith,  and  on  the 
agreement  of  the  one  with  the  other,  he  reminds  Psuedis  of  the  doctrine 
of  Plato  in  respect  to  a  trinity  of  some  kind  in  the  Divine  nature,  and 
then  endeavours  to  show,  not  only  that  the  doctrine  of  Plato  is  according 
to  reason,  but  to  show  also,  and  on  strictly  metaphysical  grounds,  why 
the  Divine  Trinity  is  described  as  Father,  Son,  and  Holy  Spirit. 

In  pursuance  of  this  argviment  it  is  said,  that  the  "potentia"  of  the 
Divine  nature,  in  the  sense  in  which  that  term  is  used  by  the  speaker, 
is  God  the  Father  ;  the  "  notitia,"  or  power  of  self-knowledge  in  the 
Divine  nature,  is  God  the  Son;  and  the  "quietatio" — the  repose — the 
calm  rest  of  the  Divine  essence,  is  God  the  Holy  Spirit.  Care  is  taken 
to  explain  the  purely  metaphysical  sense  in  which  the  term  person  is 
used  in  relation  to  such  a  subject ;  but  to  the  above  properties  of  the 
Divine  existence  that  name  is  applied,  and  these  three  persons  are 
described  as  being  co-eternal  and  co-equal.  These  refinements  are 
pushed  so  far,  that  in  the  sense  of  "  causation"  or  procession,  but  not  in 
the  sense  of  "divinity,"  God  is  said  to  be  "the  cause  of  God;"  not, 
however,  in  any  such  sense  but  that  it  is  still  true  that  "  these  three 
persons  are  one  first  cause,  as  they  are  one  God,  and  not  three  causes, 
as  they  are  not  three  Gods." 

In  another  place,  the  mind  of  man  is  viewed  as  consisting  eminently 
in  "  memory,  reason,  and  ^vi]l ;"  and  these  are  not  only  regarded  as  a 

«  Chap   viii.  23. 


112  THE  TRIALOGUS. 

kind  of  trinity  in  man,  but  as  a  species  of  revelation  in  man  concerning 
the  Trinity  in  the  Divine  nature.  To  the  modern  metaphysician, 
reasoning  of  this  nature  "will  appear  as  singularly  open  to  objection,  and 
many  of  the  objections  to  which  it  is  exposed  were  strongly  iirged 
agamst  it  even  in  those  times  ;  but  such  is  the  potency  of  circumstances 
and  fashion,  even  in  respect  to  such  matters,  that  this  method  of  treating 
theological  subjects  long  retained  its  hold  upon  the  learned,  and  is  only 
partially  superseded  even  in  our  own  day. 


BOOK  II. 

As  the  discussions  in  the  first  book  relate  principally  to  the  existence 
and  perfections  of  the  Divine  nature,  those  in  the  second  book  extend 
our  thoughts  from  the  Deity  to  his  works,  and  relate  both  to  the  origin 
of  the  world,  and  to  the  constitution  of  created  things  generally.  In 
thus  passing  from  the  Creator  to  the  created,  the  elements  of  nature,  the 
powers  of  the  human  mind,  and  the  relation  of  the  human  spirit  to  the 
body,  and  to  the  material  world — the  natui-e,  the  gradations,  the  fall, 
and  the  wars  of  the  angels,  and  the  foreknowledge  and  predestination  of 
the  Almighty  as  affecting  the  condition  of  his  Avorks^,  all  come  under 
review.  In  this  book,  in  common  ^vith  the  one  preceding,  we  find  none 
of  the  distinctive  doctrines  of  the  Reformer ;  but  there  is  a  much 
greater  portion  of  matter  in  this  part  of  the  treatise,  which  may  be 
translated  so  as  to  be  intelligible  to  a  modern  reader,  and  Avhich  to  many 
such  readers  may  not  be  uninteresting.  This,  however,  is  more  than 
can  be  said  of  the  contents  of  the  first  seven  chapters,  which  consist  of 
observations  and  reasonings  concerning  the  office  of  the  senses,  the 
powers  of  the  human  intellect,  and  the  history  and  properties  of  the 
material  universe.  But  the  following  is  a  translation  of  the  eighth 
chapter,  "  On  the  immortality  of  the  soul  as  deduced  from  reason." 

"  Alithia.  Pray  tell  me,  brother,  whether  the  immortality  of  the  soul, 
a  doctrine  you  so  often  assume,  may  be  deduced  from  reason. 

"  Phronesis.  On  this  point,  Ave  neither  of  us  entertain  any  doubt  but 
that  the  soul  of  man  is  truly  immortal  ;  and  consequently,  since  that  soul 
is  identical  with  the  individual  man,  it  follows  that  the  individual  in 
this  case  Avill  ever  remain  immortal.  And  this  Avas  the  reason  Avhy 
the  apostles  underwent  death  with    such    courage  and  boldness,   well 


BOOK  THE  SECOND.  113 

knowing,  as  they  did,  that  the  imprisonment  and  burden  of  the  flesh 
was  an  irksome  restraint  and  oppression  to  them,  and  rejoicing  that 
they  had  met  their  death  in  a  just  cause. 

"  But  philosophers  assign  many  reasons  whereby  to  establish  this 
opinion.  In  the  first  place,  we  learn  on  the  authority  of  Aristotle,  and 
in  fact  from  common  experience,  that  a  certain  energy  in  the  mind  of 
man  is  immortal.  But  no  energy  or  operation  can  be  more  permanent 
than  that  which  is  its  subject — that  is,  the  mind,  or  soul,  and  therefore 
we  must  grant  that  the  soul  is  immoi-tal.  Aristotle  gives  weight  to  his 
assumption  on  this  point,  by  adducing  in  its  favour  the  intellect  of  man, 
which,  so  far  from  being  enfeebled,  is  rather  invigorated  by  the  weakness 
of  the  body,  for  there  is  an  increase  of  keenness  in  the  speculative 
intellect  of  the  old,  even  when  every  corporeal  faculty  has  failed  them. 
This  perceptive  faculty  must  have  a  foundation  of  some  sort  to  rest 
upon,  of  a  nature  not  to  require  such  an  instrument  as  the  body,  and 
we  must  therefore  rank  the  human  intellect  above  all  the  animal 
faculties  aforesaid.  For  in  those  faculties  animals  surpass  man,  as 
saith  the  poet,  who  shows  it  from  experience,  'the  boar  excels  us  in 
hearing,  the  spider  in  touch,  the  vulture  in  scent,  the  lynx  in  sight, 
the  ape  in  the  sense  of  tasting.'  And  thus  is  it  with  the  five  organic 
interior  faculties  aforesaid.  For  since  man  does  not  surpass  animals 
in  power  of  body,  or  in  any  merely  animal  sense,  we  are  shut  up  to 
the  conclusion  that  he  excels  them  in  the  operation  of  his  intellect. 
But  what  advantage  would  have  been  given  him,  if  in  the  very  ponit 
which  constituted  his  felicity  he  had  been  compelled  to  part  with  that 
felicity  at  death  ?  For  in  such  case  God  would  seem  to  cast  contempt 
on  his  favoured  offspring.  Man  has,  therefore,  an  imderstanding 
which  he  takes  away  from  the  body  along  with  himself,  and  which 
abides  for  ever.  Furthermore,  man  has  a  feeling  within  himself  of 
natural  desire  to  exist  for  ever,  and  the  wiser  men  are,  the  more  do  they 
bear  testimony  to  this  truth.  Since,  then,  nature  is  not  to  be  frustrated 
in  a  purpose  of  such  consequence,  it  appears  that  there  is  in  man, 
according  to  natui'e,  a  certain  understanding  which  exists  for  ever, 
and  so  he  is  immortal. 

"  In  respect  to  every  man  we  must  come  to  this  same  conclusion.  For 
if  we  affirm  that  immortality  belongs  to  the  nature  of  any  one  individual, 
this  same  property  must  necessarily  be  inherent  in  every  individual 
of  a  like  uatm-e  ;  otherwise,  it  would  not  be  inherent  by  nature,  but 
by  chance,  or  from  some  other  adventitious  cause,  which  we  cannot 
describe,  because  supposing  that  soul  might  have  been  destroyed  in  the 
lapse  of  time  by  its  contrary,  or  by  any  other  cause,  every  one  would 
have  become  liable  to  destruction ;  otherwise  there  would  have  been  in  it 
a  liability  to  destruction,  without  any  cause.     For  things  which  come 

I 


1  14  THE  TRIALOGUS. 

to  their  termination  at  the  end  of  certain  periods  of  time,  do  not  last 
for  ever,  because  if  they  did,  they  would  become  possessed  of  an 
infinite  power,  beyond  that  belonging  to  things  of  a  similar  species, 
which  endure  only  for  a  limited  space.  Since,  then,  man  has  a  longing 
to  exist  together  with  God,  as  the  noblest  and  most  natural  limit  of  his 
desires,  no  reason  can  be  assigned,  apart  from  his  own  demerit,  which 
should  hinder  the  accomplishment  of  such  a  purpose,  especially  when 
we  remember  that  the  destruction  of  the  body  does  not  annihilate  that 
soul,  but  rather  gladdens  it. 

"  Hence  philosophers  and  natural  reason  teach  us  that  it  is  well  to 
die  for  the  public  good,  and  to  avoid  what  is  disgraceful  and  criminal. 
But  this  preference  cannot  be  shown  to  be  rational,  unless  the  man  who 
so  dies,  can  be  made  possessor  of  a  life  after  this  life.  Hence  our  con- 
clusion follows. 

"  Our  point  may  be  elucidated  thus.  A  man  belonging  to  a  com- 
munity altogether  just,  may  justly  consent  to  die  for  the  salvation 
of  that  community,  inasmuch  as  then,  greater  advantage  would  accrue 
both  to  the  individual  who  died,  and  to  the  community  ;  and  inasmuch, 
moreover,  as  every  man  oiight  to  desire,  as  an  object  of  preference,  that 
good  which,  as  belonging  to  the  community,  is  called  the  pubhc  good. 
For  it  appears  that  a  man  should,  in  such  an  emergency,  so  choose 
death,  that, .  according  to  the  law  of  nature,  the  possible  advantage 
of  the  community  may  be  rather  chosen.  Nor  is  it  to  be  doubted,  but 
that  in  many  cases,  it  might  be  made  advantageous  to  the  community 
that  a  certain  individual  should  die,  than  that  the  same  individual 
should  live  any  longer  even  virtuotisly. 

"  The  same  reasoning  applies  to  a  man  who  is  put  to  choose  between 
committing  a  crime,  and  following  the  dictates  of  virtue,  and  under- 
going ternporal  death.  Suppose,  then,  it  were  determined,  as  by 
a  conscience  within  the  man,  that  it  would  be  virtuous,  and  more 
expedient  for  him  so  to  die,  it  might  be  asked,  when  the  advantage, 
supposed  to  arise  out  of  death,  would  accrue  to  him — whether  before 
death,  or  after  ?  Now  it  cannot  be  before  death,  for  death  brings  no 
advantage  before  it  comes  ;  and  if  it  be  after  death,  then  it  must  be  the 
spirit  which  will,  after  death,  reap  that  advantage  ;  and  it  thus  follows 
that  the  spirit  will  remain,  for  that  is  not  dependent  on  the  body. 

"  Of  this  sort  are  the  many  reasons,  amounting  almost  to  demonstra- 
tion, which  have  induced  the  wisest  and  best-informed  to  die  in  this  way. 
In  such  a  cause  they  have  not  died  in  vain,  for  then  wotdd  they  have 
been  the  most  wretched  and  senseless  of  all  men,  in  common  with  many 
beside  who  persevere  in  virtue  to  the  end  of  then-  days.  Another  kind 
of  reward,  then,  must,  in  the  end,  be  assigned  them  by  an  aU-bountiful 
Deity,  not  in  this  life,  inasmuch  as  God  has  determined  they  should  die 


BOOK  THE  THIRD.  115 

in  the  course  of  virtue,  and  we  are  thus  obliged  to  conchide  that  it  will 
be  in  a  life  to  come,  and,  in  consequence,  that  the  soul  of  man  will  sur- 
vive the  death  of  the  body.  For  God  justly  distributes  rewards  to  the 
virtuous,  without  respect  of  persons,  as  in  the  case  of  the  two  men 
before  mentioned, — one  of  whom  hves  virtuously,  and  the  other  hves 
out  the  full  period  of  his  Hfe-time  in  vice.  It  is  proper,  that  according 
to  some  admeasurement  of  time,  a  reward  should,  in  justice,  be  allotted 
to  each  according  to  his  deserts, — not  in  this  life,  as  is  manifest  from  the 
fact  of  the  case,  and,  therefore,  necessarily  after  death. 

"  And  inasmuch  as  Scripture  is  full  of  testimony  to  this  truth,  it  is 
most  necessary  that  man  shoixld  embrace  it.  It  is  just  as  imperative  that 
the  Christian  should  believe  that  the  soul  wiU  exist  after  this  life,  as  that 
he  should  believe  that  God  is,  and  that  he  is  the  rewarder  of  the  good."  " 

The  next  foiir  chapters  consist  of  observations,  partly  scriptural,  and 
partly  conjectural,  regarding  the  nature  of  angels,  their  different  ranks 
and  offices,  and  their  fall,  punishment,  and  conflicts.  The  fourteenth 
chapter  treats  of  prescience  and  predestination,  in  which  an  attempt  is 
made  to  reconcile  strong  opinions  on  that  subject,  with  sound  doctrine 
concerning  human  responsibility.  The  last  chapter  in  this  book  consists 
of  some  discoursing  with  respect  to  the  heavens,  including  observations 
on  the  seven  planets,  the  stars,  the  four  elements,  and  the  moon,  and  her 
influence  on  the  humid  properties  of  the  earth.  This  chapter,  while 
presenting  an  outline  of  the  defective  philosophy  of  the  age,  is  chiefly 
remarkable  from  the  intelligent  scepticism  with  which  it  touches  on 
the  dreams  of  the  astrologer  and  alchemist ;  alleging  that  fancies  of  that 
natvu-e  had  done  much  to  injure  the  science  of  medicine,  and  hardly  less 
to  detract  from  the  certainty  of  the  necessary  tru.ths  proper  to  the 
"  venerable  science  of  theology." 


BOOK  III. 

The  first  chapter  in  this  book  is  "  On  the  Virtues."  Phronesis  inti- 
mates his  intention  of  stating  his  views  on  this  subject,  both  practically 
and  speculatively,  and  accordingly  commences  by  enumerating  the 
various  classes  of  virtues.  He  divides  them  into  the  created  and 
vmcreated.  The  former  are  separated  into  natural  and  moral.  The 
natural  virtues   are  described    as  the   divisible   and  indivisible.     The 

"  pp.      —58. 

i2 


IIG  THE  TRIALOGUS. 

moral  virtues  consist  of  such  as  belong  to  man  naturally,  and  of  such  as 
are  termed  theological, — as  faith,  hope,  and  charity.  Virtue  of  the 
former  description  is  defined  by  Aristotle  as  consisting  in  that  dispo- 
sition, or  habit  of  mind,  which  chooses  the  medium  most  suitable  to 
the  individual,  according  to  the  dictates  of  reason.  The  cardinal 
virtues  are  four, — ^justice,  fortitude,  prudence,  and  temperance.  The 
intellectual  virtues  of  which  man  is  capable  are  five,  each  of  them  regu- 
lating, according  to  reason,  the  moral  virtue  which  corresponds  to 
it.  These  five  virtues,  or  powers,  are — wisdom,  intellect,  science,  art, 
and  prudence.  In  this  class  of  virtues  "wisdom  holds  the  highest  rank. 
Intellect  is  defined  as  that  faculty  by  which  we  gain  our  knowledge 
of  the  fundamental  principles  of  science,  such  as  that  the  same  thing 
cannot  be,  and  not  be,  at  the  same  time,  and  that  the  whole  must 
be  greater  than  its  parts.  By  science,  we  arrive  at  the  results  of  scien- 
tific investigation.  Art  consists,  not  so  much  in  the  manual  dexterity 
which  enables  us  to  create  works  of  art,  as  in  a  theoretic  knowledge  of 
the  principles  on  which  all  such  works  should  be  modelled.  Lastly, 
the  office  of  prudence  is  direct  and  practical,  and  is  most  closely 
connected  with  the  moral  virtues,  each  one  of  which  may  be  said 
to  have  its  special  kind  of  prudence  belonging  to  it. 

Aristotle  connects  the  moral  virtues  with  the  irrational  part  of 
our  nature,  and  calls  them  elective,  because  they  lead  one  to  choose  and 
delight  in  the  natural  end  of  their  being,  making  it  the  great  object  of 
pursuit  ;  and  because  these  virtuous  dispositions  maintain  a  medium 
betAveen  two  extremes,  which  are  alike  vicious,  he  defines  this  kind  of 
virtue  as  a  disposition  which  makes  choice  of  the  mean  course.  StiU 
we  are  to  guard  against  considering  virtue  and  vice,  and  the  actions 
consequent  upon  them,  as  things  having  any  independent  existence. 
For  the  medium,  as  Aristotle  reminds  us,  must  not  be  confounded 
with  an  absolute  and  invariable,  or  with  an  arithmetical  mean,  but 
must  be  regarded  as  one  solely  relative  to  ourselves.  The  medium, 
then,  must  be  adapted  to  the  circumstances  of  the  follower  of  virtue, 
because  various  means  suit  various  individuals.  Every  virtue,  accord- 
ingly, miist  be  accompanied  by  an  appropriate  exercise  of  prudence,  and, 
in  consequence,  Aristotle  completes  his  definition  by  saying,  that  the 
choice  of  this  mean  is  determined  by  the  dictate  of  reason. 

If  the  reader  does  not  perceive  the  meaning  of  this  moral  analysis,  the 
fault  is  not  so  much  with  the  Reformer,  as  with  the  distinguished  philo- 
sopher whose  system  he  is  endeavouring  to  expound.  The  rest  of  the 
chapter  is  occupied  with  observations  on  the  conduct  of  a  man  who 
squanders  away  his  property  by  a  profuse  generosity;  and  Phronesis 
shows  that  it  is  not  true,  as  may  at  first  appear,  that  a  virtuous  habit 
has  become  a  vicious  one  merely  by  a  change  of  circumstances,  but  that 


BOOK  THE  THIRD.  J  1  7 

the  man  continues  to  give  beyond  his  means,  not  from  a  principle  of 
virtue,  but  from  the  force  of  habit ;  and  that  this  habit  of  profusion, 
while  thus  unregulated  by  prudence,  is  anything  but  a  virtue. 

In  the  second  chapter,  Phronesis  defends  his  departure  from  Ari- 
stotle, and  shows  that  the  cardinal  virtues  should  be  assigned  to  the  will, 
or  to  the  intellect  of  man,  and  should  thus  occupy  a  higher  place  than 
has  been  assigned  to  them  by  that  philosopher.  "  Neither  these,"  he 
observes,  "  nor  any  of  the  moral  virtues,  can  dwell  in  man  without  the 
assistance  of  God's  grace.  How,  I  ask,  can  man  merit  happiness  by 
living  and  acting  according  to  the  good  pleasure  of  God,  imless  God 
shall,  of  his  abundant  grace,  accept  such  service  ?  So  whatever  man 
does,  or  may,  as  it  were,  beget  in  himself  by  nature,  is  not  called  a  moral 
virtue  wortliy  of  reward  and  everlasting  praise,  unless  it  shall  have  come 
to  him  from  another,  and  conseqiiently  from  the  grace  of  God  himself  : 
and  no  man  can  ascertain  whether  he  be  virtuous  in  this  sense  or  not 
except  by  aid  of  a  revelation  from  God." 

Aristotle,  he  proceeds  to  say,  maintains  that  the  fact  of  a  man's  find- 
ing pleasure  in  pursuing  the  dictates  of  reason,  is  a  sign  to  him  of  his 
having  been  in  the  practice  of  virtue.  But  this  is  a  sign  by  no  means 
sufficient  to  prove  the  point  intended,  inasmuch  as  a  man  without  grace, 
may  feel  at  times  a  sincere  pleasure  in  the  performance  of  a  virtuous 
action,  and  the  disbelief  of  this  great  fact  has  been  the  source  of  much 
delusion,  disposing  many  to  think  "  that  a  man  may  be  absolved  from 
his  sins,  by  the  mere  form  of  words,  or  the  laying  on  of  hands  in  the 
sacrament." 

Phronesis  then  discusses  the  subject  of  Faith.  He  remarks,  that  the 
term  is  sometimes  used  to  denote  the  act  of  believing,  sometimes  a 
believing  habit  of  mind,  and  sometimes  the  truth  which  is  believed. 
There  is,  according  to  the  schoolmen,  a  faith  which  is  incomplete, 
as  that  of  devils  who  believe  and  tremble  ;  and  another  kind  of  faith 
Avhich  becomes  perfect,  as  being  inwrought  by  charity.  This  charity 
belongs  necessarily  to  all  who  are  true  believers,  and  all  men  destitute 
of  it  are  in  a  sense  unbelievers.  There  are  three  properties  belonging  to 
faith.  First,  that  it  relates  wholly  to  truth,  to  the  exclusion  of  all  error 
— truth  which  the  believer  should  defend,  even  to  the  death.  Secondly, 
it  is  proper  to  faith,  that  the  object  of  it  should  not  admit  of  demon- 
stration, that  it  should  be  obscure  to  the  eye  of  sense,  inasmuch  as  we 
cannot  be  said  to  believe  in  that  which  we  see.  Thirdly,  faith  is  the 
foundation  or  substance  giving  to  the  pilgrim  rest  in  the  objects  of  his  behef 
— the  substance  of  things  hoped  for,  the  evidence  of  things  not  seen." 

"  "  Quamvis  autem  fidelis  noscat  confuse  omnes  articulos  fidei,  et  habeat  evidentiam,  etiam  de- 
monstrationem,  ad  aliquos  articulos  fidei  cofjiioscendum,  iion  tamen  oportet  ipsaiii  ex  liinc,  a  merito 
suo  excidere.     Licet  viator  uon  ut  sic  habeat  rationem  meriti,  et  crediderit  veritatem  sensibilem. 


118  THE  TRIALOGUS. 

The  believer  is  further  described  as  a  man  who  has  bestowed  upon 
him  by  God,  a  faith  which  is  unmixed  with  hesitation.'*  It  is  added, 
that  every  man  committing  sin  must  so  do  as  an  unbeliever  ;  for  had  he 
been  mindful  of  the  punishment  to  be  inflicted  on  the  sinner,  of  the  in- 
spection of  God  as  constantly  over  him,  and  of  the  other  objects  of  faith 
always  present  to  a  believer,  he  would  not  have  so  done. 

The  third  chapter  treats  of  Hope  and  Charity.  Hope  is  said  to  be 
distinguished  from  faith  in  three  respects.  First,  hope  has  regard  only 
to  the  realising  of  some  future  good,  but  faith  has  respect  to  truth 
universally,  and  simply  as  such.  Secondly,  hope  falls  short  of  that 
evidence  and  knowledge  concerning  its  object  which  belong  to  faith,  but 
rests  in  the  medium  between  doubt  and  credulity;  and  so  logicians  say 
concerning  the  objects  of  hope,  that  they  neither  deny,  know,  nor  doubt 
respecting  them,  but  simply  suppose  them.  Thirdly,  hope  has  reference 
only  to  a  good  which  is  possible  to  the  person  hoping.  Faith,  on  the 
contrary,  has  respect  to  things  which  may  be  advantageous  or  disadvan- 
tageous to  the  person  who  believes,  as  Avell  as  to  things  with  which  he 
has  no  concern. 

But  the  virtue  especially  necessary  to  the  Christian  pilgrim  is  charity. 
Without  charity  no  man  can  enter  heaven.  It  is  the  wedding-garment, 
the  want  of  which  must  bring  condemnation  in  the  last  judgment.  True 
charity  consists  in  loving  God  with  all  the  heart,  and  soul,  and  mind — 
and  these  three  terms  have  reference  to  the  love  due  to  the  Father,  the 
Son,  and  the  Holy  Spirit  respectively.  This  command,  though  the  first 
and  the  greatest,  is  but  poorly  observed  by  our  fallen  and  unhappy  race. 
The  second  command  is  like  the  first — that  we  love  all  the  works  of  God, 
and  especially  that  we  love  our  neighbour  as  ourselves.  We  all  profess 
to  be  observant  of  this  miitual  charity,  but  our  actions  proclaim  the  con- 
trary, and  our  actions  are  intitled  to  more  credence  than  our  words.  To 
love  God  is  the  same  thing  as  to  love  his  law.  This  is  plain  from  the 
Gospel,  "  If  ye  love  me,  keep  my  commandments.'"' 

We  may  test  our  love  to  the  law  of  God  by  three  things — by  our  atten- 
tion to  it,  our  observance  of  it,  and  our  readiness  to  defend  it.  "  Do  not 
the  laws  of  men,"  it  is  observed,  "  and  other  created  objects,  convict  us 
of  ignorance  and  contempt  with  regard  to  the  law  of  God  ?  Do  we  not 
love  other  things  more,  to  which  we  give  more  attention  ?  Wlio  is  there, 
I  ask,  who  doth  not  reckon  of  more  importance  his  own  advantage  in  the 


Et  sic  intelUgi  potest  Grego.  in  Otnilia  de  octava  paschae,  quod  fides  non  habet  meritum  et  cet. 
Nee  video  quomodo  viator  posset  in  statu  isto  peregrinando  proficere  ad  beatitudinem  promerendam, 
nisi  prinio  omnium  sit  fidelis."- — pp.  84,  85. 

•  "  Fidelis  autem  est,  qui  liabet  fidcm  a  Deo  infusam  sine  aliqua  trepidatione  fidei  contraiia,  qu<B 
suae  fidei  sit  commixta." — Ibid. 

*  John  xiv.  15, 


BOOK  THE  THIRD.  119 

pursuit  of  some  branch  of  knowledge  that  may  bring  him  money,  than 
his  attention  to,  and  sedulous  observance  of  the  law  of  God  ? — a  course 
of  conduct  most  manifestly  repugnant  to  the  spirit  of  charity,  for  the 
apostle  tells  us  that  '  charity  seeketh  not  her  own.' — Chap.  i.  7. 

"  Let  us  see,  then,  whether  the  Christian  pilgrim  is  more  anxiously  con- 
cerned about  his  own  private  advantage,  than  about  the  observance  of  this 
law  of  Christ.  Since  the  opposite  is  the  fact,  with  the  greater  portion 
of  mankind,  it  is  jDlain  that  they  are  devoid  of  charity,  being  wanting  in 
observance  of  the  first  and  greatest  commandment.  But  if  a  man  be  so 
rooted  in  this  habit  of  perversity,  who  can  entertain  any  doubt  about  his 
being  a  heretic,  by  reason  of  his  continued  failure  in  attention  to,  and 
observance  of  this  laAv  ?  Again,  if  we  look  to  the  way  in  which  this  law 
is  defended  among  individuals  of  the  higher  orders,  who  can  hesitate  in 
saying  that  not  only  the  laity,  but  still  more  the  prelates,  have  a  greater 
regard  for  the  protection  of  their  private  interests  than  for  the  public 
defence  of  the  law  of  Christ  ?  If  this  were  not  so,  they  must  have  de- 
stroyed, as  far  as  they  possibly  could,  aU  that  takes  away  from  or  is 
opposed  to  that  law,  and  yet  in  both  prelates  and  civil  dignitaries  exalting 
and  defending  the  laws  and  interests  of  men,  placing  them  before  the  law 
of  God.  For  I  see  not  otherwise  how  it  should  happen  that  the  civil  law 
should  be  executed  with  such  scrupulous  accuracy,  a  trifling  amount  of 
evidence  being  sufficient  in  respect  to  whatever  violates  such  enactments, 
or  shall  mfringe  on  the  good  of  society.  It  is  plain,  therefore,  from 
the  far  greater  pains  men  take  in  putting  human  laws  into  execution, 
how  great  a  preponderance  they  carry  with  them  in  general-  estimation, 
and  how  false  is  the  assertion  of  su.ch  men  that  they  love  God  with  all 
the  heart,  soul,  and  mind. 

"In  fact,  all,  or  the  greater  number,  among  our  religious  orders,  will 
be  among  the  first  to  be  inexcusably  condemned  in  the  day  of  the  Son 
of  God,  for  disobedience  of  this  nature,  since  they  aU  seek  that  which  is 
their  own,  and  labour  for  the  interests  of  their  own  order,  and  overlook 
the  defence  of  the  Divine  law. 

"  Thus,  then,  private  sects  deprived  their  members  of  charity.  But 
Christ,  who  wished  his  law  to  be  observed  in  freedom,  that  its  observance 
might  earn  a  more  happy  reward,  appointed  no  infliction  of  sensible 
punishment  on  its  transgressors,  but  has  abandoned  the  person  neglecting 
it  to  a  sufiering  more  severe  after  the  day  of  judgment.  Are  these 
three  virtues,  then,  faith,  hope,  charity,  anything  less  than  banished 
now-a-days  ?  The  fear  of  the  sensible  penalty  immediately  to  be 
inflicted  on  the  violator  of  human  law,  makes  those  laws  to  be  carefully 
observed  ;  and  accordingly,  faith,  hope,  and  charity,  in  obedience  to  the 
law  of  the  Lord,  are  things  that  slumber.  No  one  can  convince  us  by 
reason,  that  when  two  objects  of  choice  are  set  before  a  man,  and  he 


120  THE  TRIALOGUS. 

pursues  the  one,  letting  go,  or  taking  no  notice  of  the  other,  that  he 
does  so  from  any  other  motive  than  from  an  utter  want,  or  at  least  an 
inferior  degree  of  love,  for  that  which  he  neglects.  And  thus  should 
we  judge  of  the  lovers  of  the  world  or  the  flesh.  And  in  this  manner 
these  three  theological  virtues  grow  cold. 

"  Wlio  would  not  willingly  suffer  in  Scotland  in  behalf  of  the  law  and 
the  privileges  of  the  king  of  England,  if  certain  of  returning  alive  and 
unhurt  to  England,  to  be  rewarded  by  the  king  in  proportion  to  what 
he  had  undergone  ?  Such  a  man,  I  say,  would  willingly  undergo  trouble 
in  Scotland,  in  the  hope  of  obtaining  a  reward  in  England.  Much  more 
then  should  a  man  in  trouble  in  this  vale  of  misery,  manfully  strive  in 
faith,  in  hope,  and  in  charity,  after  the  reward  of  blessedness  to  be 
obtained  on  being  translated  to  his  own  country." 

The  fourth  and  fifth  chapters  relate  to  the  nature  of  sin,  viewed 
generally,  and  to  the  distinction  commonly  made  between  venial  and 
mortal  sins.  The  terms  of  this  distinction  are  said  to  be  commonly  in 
the  mouth,  not  of  the  people  only,  but  of  prelates  also,  men  "  who  know 
better  how  to  extort  money  for  sins,  than  how  to  cleanse  any  man  from 
his  transgressions,  or  to  distinguish  between  the  mortal  and  the  venial, 
concerning  which  they  babble  so  much."  It  is  further  stated,  that 
these  terms  have  no  express  sanction  from  Scripture,  and  Phronesis 
claims  a  right  to  Hmit  the  signification  of  them  to  the  sense  of  Scripture. 
"  A  sin  may  be  called  mortal,"  says  Phronesis,  "  when,  according  to 
the  judgment  of  God,  it  is  worthy  of  death  ;  and  thus  it  is  the  sin  of 
final  impenitence  only,  that  is,  the  sin  against  the  Holy  Ghost,  which  is 
properly  mortal.  But  any  other  sin,  since  it  is  such  as  may  be  pardoned, 
may  reasonably  be  called  venial.  But  inasmuch  as  those  actual  sins 
which  quench  Divine  grace,  are  not  distinguishable  by  our  limited 
knowledge,  and  we  are  thus  left  in  ignorance  as  to  what  sin  committed 
in  our  pilgrimage  may  be  venial,  and  what  mortal,  we  are  bound  to  fly 
from  all  sin  whatsoever,  since  we  are  aware  in  a  general  way  of  its 
danger,  but  are  ignorant  of  its  real  enormity.  Whatever  sin  men 
commit,  may  be  traced  to  the  ingratitude  of  the  sinner  viewed  in 
respect  to  the  gratitude  due  to  God,  against  whom  all  sin  is  committed  ; 
for  it  is  not  possible  to  sin  against  any  other  being,  without  sinning 
principally  against  him. 

"  The  believer  may  judge  in  respect  to  the  grievous  natm-e  of  sin,  from 
the  fact  that  he  owes  to  God  a  debt  of  infinite  gratitude  ;  and  the  greater 
the  gratitude  due,  the  greater  must  be  the  evil  of  a  failure  in  that 
respect.  So  that  every  sin  is  infinite  in  its  evil.  Jiist  as,  the  higher 
the  lord  against  whom  a  crime  is  committed,  the  heavier  the  penalty 
inflicted  on  the  criminal.  So  sin,  committed  against  God,  a  Lord 
infinitely  great,  is  infinitely  enormous  in  its  evil.     In  the  same  maimer, 


BOOK  THE  THIRD.  121 

the  more  detestable  an  evil  may  be,  the  more  proportionably  must  it  be 
an  evil.  But  sin  is  infinitely  detestable.  It  is  therefore  an  infinite  evil. 
The  measure  in  which  God  should  be  sought,  is  the  measure  in  which 
sin  should  be  avoidjsd  ;  but  God  is  infinitely  worthy  of  being  sought, 
therefore  sin  is  infinitely  fit  to  be  avoided,  and  so  must  be  infinitely 
evil." 

The  speaker  proceeds  so  far  as  to  assert,  that  "  for  the  sake  of  no 
good  whatever,  not  even  for  the  sake  of  God,  should  any  sin,  however 
small,  be  committed.  God  can  never  enjoin  sin  on  any  of  his  creatures  ; 
but  were  he  so  to  do,  a  man  would  not  be  bound,  in  such  case,  even  to 
obey  God,  for  even  then  he  would  be  acting  in  a  praiseworthy  manner, 
in  endeavouring  to  keep  his  life  free  from  the  stain  of  guilt."  The 
metaphysical  reader  will  not  be  startled  by  the  impossible  case  thus 
supposed.  Our  duties  arise  out  of  our  relations,  and  have  their  fitness 
or  goodness,  not  so  much  from  the  mere  will  of  the  Divine  Being,  as 
from  his  whole  nature,  of  which  that  will  is  the  result. 

The  sixth  chapter  is  on  "  The  penalty  attendant  on  the  evil  of  sin." 
It  having  been  shown  that  sin  is  infinite  in  its  evil,  it  is  maintained  that 
the  remission  of  it  must  be  the  work  of  infinite  power,  and  accordingly, 
that  it  is  God  only  who  can  forgive  sin.  The  next  chapter  is  "  On 
Grace  ;"  and  Phronesis,  speaking  of  indulgences,  says,  "  It  is  plain  that 
prelates  in  granting  indulgences,  commonly  blaspheme  the  wisdom  of 
God,  pretending,  in  their  foUy  and  avarice,  that  they  understand  what 
they  know  not."  On  the  subject  of  grace,  the  same  speaker  observes — 
"  It  appears  to  me,  that  grace,  which  is  called  the  grace  of  predestination, 
or  of  final  perseverance,  cannot  fall  away  from  any  one  ;  for  if  so,  it 
could  not  be  that  grace."  He  complains  also  of  some  "  sensual 
simonists,"  who  chatter  on  this  subject,  "  as  though  grace  were  to  be 
bought  or  sold  like  an  ox  or  an  ass,  and  thus  make  merchandise  in  the 
buying  of  pardons,  and  the  taking  away  sins,  the  devil  having  availed 
himself  of  an  error  in  the  schools  to  introduce  these  heresies  in  morals." 

In  the  chapter  "  On  Pride,"  the  hypocrisy  imputed  to  the  mendicant 
orders,  is  described  as  the  worst  form  of  that  evil,  particularly  as 
evinced  in  the  value  which  they  attached  to  their  vain  traditions, 
asserting  "  their  private  rule  of  life  to  be  superior  to  the  rule  of  Christ." 
In  the  following  chapter,  "  On  Humility,"  this  subject  is  resumed,  and 
the  same  tone  of  remark  is  extended  from  the  rehgious  orders  to  the 
regular  clergy. 

"God  chooses  no  prelate,"  says  Wychfie,  "except  as  he  shall  be  more 
humble  than  those  set  imder  him,  for  God  calls  no  one  to  such  a  station, 
except  as  being  more  skilled  than  others  in  the  practice  of  virtue,  and 
in  consequence,  more  humble.  Tlie  more  humble  a  man  is,  the  more  is 
he  hke  Christ.     Thus  humility  and  the  other  virtues  follow  each  other, 


122  THE  TRIALOGUS. 

and  are  praiseworthy,  not  only  in  their  species,  but  according  to  their 
gradation.  And  this  is  the  reason  why  before  the  endowment  of  the 
church  by  the  emperors,  the  rule  of  the  apostle — '  no  man  should  take 
this  honour  upon  himself,'  was  observed.  For  those  who  aspire  to 
primacy  in  the  church,  or  any  member  of  a  religious  order  who  is 
wanting  in  humility,  and  consequently  in  virtue,  regard  themselves  as 
more  worthy  than  those  beneath  them,  or  otherwise  are  absolutely 
senseless.  Now  if  it  be  fi-om  the  desirableness  of  honour  from  man,  or 
for  the  sake  of  temporal  gain,  that  men  covet  such  offices,  then  beyond 
doubt  they  are  to  be  blamed,  since  in  such  case  the  love  of  God  and 
humility  are  set  aside,  and  worldly  good  is  made  of  too  much  weight. 
It  is  plain,  accordingly,  that  the  choice  made  by  men  is  in  most  cases 
unjust,  since  if  the  man  chosen  be  not  the  more  humble,  he  is  chosen 
unjustly.  And  this  is  not  the  choice  made  for  the  greater  part, 
inasmuch  as  now-a-days,  the  more  humble  are  accounted  the  less 
worthy.  Hence  in  such  elections,  and  in  their  practice  as  private 
religionists,  men  place  themselves  in  opposition  to  their  Maker  ;  for 
what  he  deems  fit  to  be  done  is  set  aside  as  unworthy,  and  is  disposed  of 
by  the  judgment  of  men,  which  God  contemns.  This  is  one  reason  why 
these  reUgious  orders  are  in  such  confusion. 

"With  regard  to  the  objection  that  the  most  sagacious  man  must  be 
the  best  adapted  to  I'ule,  and  that  the  man  of  good  presence  and  great 
resolution  mu.st  be  most  likely  to  gain  possessions  for  his  order  from  the 
world,  your  reasoning  is  a  reproach  to  such  orders,  and  only  shows  that 
the  better  order  of  Christ  ought  to  be  observed.  Moreover,  if  knowledge, 
a  thing  so  good  in  itself,  puifeth  up,  how  much  more  this  fox -like 
cunning !  Such  men  fall,  without  doubt,  under  the  jjrophetic  Avoe, 
uttered  by  Isaiah — '  Woe  unto  them  who  call  evil  good,  and  good  evil.' 
And  since  the  judgment  and  feehng  of  the  world  are  opposed  to  these 
orders,  it  would  be  well  for  them  no  longer  to  exist,  and  that  things 
should  be  regulated  according  to  the  pure  order  of  Christ." 

The  thirteenth  chapter  is  "  On  Charity,"  and  contains  the  following 
passage  concerning  the  manner  in  which  the  law  of  Christ  should  be 
defended : 

"To  be  more  particular  as  to  the  way  in  which  we  ought  to  do  what- 
ever we  do  to  the  honour  of  God.  We  should  look  to  the  law  of  God, 
especially  to  the  decalogue  and  the  Gospel,  and  be  observant  of  them 
through  life,  in  word  and  deed.  We  should  defend  the  Gospel  against 
the  disciples  of  Antichrist,  by  persuasive  exhortations,  by  words  of 
humility,  and  by  praiseworthy  deeds,  even  to  the  death.  Every  Christian 
is  bound  to  a  charity  of  this  nature.  But  what  the  Evangelist  refers  to 
when  he  says,  '  The  love  of  many  waxeth  cold,'  hath  appeared  in  these 
last  days,  in  which  many  assail  the  commandments  of  the  Lord,  and  few- 


BOOK  THE  THIRD.  123 

duly  defend  them,  the  bulls  of  the  pope,  and  the  pretensions  of  the  reli- 
gious orders,  being  deemed  of  far  more  weight  than  they.  But  since 
charity  is  patient  and  benign,  let  us,  according  to  the  apostle,  (1  Cor. 
xiii.)  dispose  ourselves  to  patience  even  unto  death,  and  ever  keep 
inviolate  the  kindliness  of  charity,  if  haply  God  shall  be  found  wUling  to 
pity  the  sinner,  and  turn  such  from  that  madness  of  which  they  are  so 
full.  Let  us,  also,  ever  call  to  mind  how  the  prophets  u.nder  the  old 
law,  and  how  Christ,  and  his  beloved  disciples,  imder  the  law  of  grace, 
were  in  that  very  cause  slain,  and  ask  ourselves  whether  we  are  better 
than  they,  or  whether  the  good  which  God  has  provided  for  his  servants 
is  exhaiisted.  Our  faith  teaches  us  the  reverse  of  this.  And,  in  short, 
I  see  not  how  any  man  should  die  more  happily  or  triumphantly.  Since, 
then,  we  are  siire  to  die,  and  if  negligent'  are  sure  to  suffer  the  penalty 
of  neghgence,  let  us  cultivate  faith,  hope,  and  charity,  while  we  have 
the  time." 

The  fifteenth  chapter  is  "  On  Patience  and  Meekness,"  and  teaches  in 
the  following  terms  that  all  Christians  should  be  soldiers  : 

"  All  Christians,  then,  should  be  the  soldiers  of  Christ,  and  it  is  plain 
how  many  are  chargeable  with  insensibility  to  this  duty,  inasmuch  as 
the  fear  of  losing  temporal  goods,  and  worldly  friendships,  and  appre- 
hensions of  the  insecui'ity  of  life  and  fortune,  prevent  so  great  a  number 
from  being  faithful,  either  in  setting  forth  the  cause  of  God,  in  standing 
manfully  for  its  defence,  or,  if  need  be,  suffering  death  in  its  behalf. 
From  such  a  source,  also,  comes  that  subterfuge  of  Lucifer  urged  by  our 
modern  hypocrites,  who  say,  that  to  suffer  martyrdom  cannot  be  a  duty 
now  as  it  was  in  the  primitive  church,  since  in  our  time  all  men,  or  at 
least  the  great  majority  are  behevers — so  that  the  tyrant  is  no  more  who 
may  persecute  Christ  and  his  members  to  the  death,  and  this  is  the  cause 
why  there  are  not  martyrs  now,  as  formerly.  '  But  it  is  certain  that  this 
excuse  has  been  devised  by  Satan,  to  shield  sin  ;  for  the  behever  in 
maintaining  the  law  of  Christ  should  be  prepared,  as  his  soldier,  to  endure 
all  things  at  the  hands  of  the  proud  rulers  of  this  world, "  so  as  to  declare 
boldly  to  the  pope  and  cardinals,  to  bishops  and  prelates,  how  unjustly, 
according  to  the  testimony  of  the  Gospel,  they  serve  God  in  their  offices, 
inflicting  perilous  injury  on  those  committed  to  their  care,  such  as  must 
bring  on  them  a  speedy  destruction,  one  way  or  another.  All  this 
api^lies  to  temporal  lords,  but  not  in  so  great  a  degree  as  to  the  clergy; 
for  as  the  abomination  of  desolation  begins  with  a  perverted  clergy, 
so  the  consolation  begins  with  a  converted  clergy.  Hence  Ave  Christians 
need  not  visit  pagans  to  convert  them  by  enduring  martyrdom  in  their 
behalf,  but  have  only  to  declare  with  constancy  the  law  of  Christ  even 


Satraps 


124  THE  TRIALOGUS, 

before  Cesarean  prelates,  and  straightway  the  flower  of  martyrdom  will 
be  at  hand." 

In  the  seventeenth  chapter,  this  subject  is  touched  upon  in  still 
stronger  terms,  the  pontiff  being  described  as  "  the  great  Antichrist." 

"  It  is  supposed,  and  with  much  probability,  that  the  Roman  pontiff 
is  the  great  Antichrist,  for  he  falsely  asserts  that  he  is  in  a  direct  sense 
the  vicar  of  Christ,  most  conformed  to  him  in  his  life,  and  by  conse- 
qiience  the  most  humble  of  Christians,  the  poorest  of  men,  and  one  sepa- 
rated more  than  any  man  beside  from  the  thraldom  of  secular  things. 
But  the  falsehood  and  blasphemy  of  such  assertions  are  manifest  in  the 
fact  that  his  life  is  the  reverse  of  all  this,  that  he  is  the  most  powerful 
and  the  most  wealthy  man  in  the  whole  Avorld ;  and  what  can  be  more 
contrary  to  the  poverty  of  Him  who  had  noAvhere  to  lay  his  head? 
How  can  such  an  Antichrist  be  described  as  a  vicar  bearing  resemblance 
to  Christ  ?  From  the  fact  of  what  we  see  in  him,  it  is  clear,  that  so  far 
from  being  the  most  humble  of  men,  he  is  vicar  to  the  king  of  pride,  set 
lip  over  us  all.  The  great  mart  in  respect  to  worldly  possessions  Ues  in 
the  hands  of  the  pope,  and  yet  Christ  declared  that  he  was  not  a  ruler 
or  divider  in  a  case  between  two  brethren,  when  the  worldly  matter  in 
dispute  was  comparatively  small. 

"  And  since  the  church  is  so  much  hanned  from  this  cause,  Christ 
hath  said — '  Whosoever  readeth  let  him  understand  ; '  and  without 
doubt,  when  a  man  does  see  this  danger  he  ought  in  charity  to  labour  in 
making  it  known  even  unto  the  death,  for  otherwise  he  wotdd  be  guilty 
of  hiding  his  Lord's  talent,  and  God  would  have  given  him  knowledge  in 
vain.  After  this  great  Antichrist,  come  the  lesser  Antichrists — the  pre- 
lates, who  desert  the  office  which  Christ  has  assigned  to  them,  and  take 
up  another  office  according  to  another  law.  The  injunction  of  Christ  to 
Peter  was — '  feed  my  sheep ;'  but  if  you  wish  to  bring  this  point  to  a 
test,  look  well  to  the  life  of  Christ  and  of  his  apostles,  and  see  how  ill 
they  are  followed  by  our  spiritual  leaders.  The  duty  of  preaching  is 
set  aside,  and  the  -  practice  of  fleecing  those  committed  to  their  care  is 
introduced  in  its  place.  Let  a  man  bestow  only  slight  attention  on 
what  is  doing  in  modern  times,  and  on  the  laws  of  Antichrist,  and  he 
will  see  that  they  are  contrary  in  every  respect  to  the  laws  and  the  office 
of  Christ." 

The  next  chapter  is  on  avarice,  which  Phronesis  describes  as  consist- 
ing in  an  inordinate  love  of  things  temporal. 

"  Learned  men  teach  us  that  the  soul  is  more  pirre  and  sublime  in  its 
natui'e  than  the  heavens  we  behold  above  us  ;  and  as  the  heavens  are 
exalted  by  their  position  above  the  earth,  so  the  soul  should  be  exalted 
in  its  affections  above  worldly  things.  The  avaricious  man,  accordingly, 
should  beware  of  doing  a  thing  so  monstrous  as  that  of  making  this 


BOOK  THE  THIRD.  125 

heaven  within  him,  fashioned  after  the  likeness  of  God,  to  adhere  nnna- 
turally  to  the  earth,  inasmnch  as  the  pure  soul  is  the  habitation  of  God, 
and  by  so  doing  he  would  wickedly  cut  himself  off  from  God,  and  aim 
to  subvert  the  laws  of  nature." 

The  chajDter  next  in  order  relates  to  the  virtue  opposed  to  avarice ;  and 
Alithia  having  asked  what  that  virtue  is,  Phronesis  repHes — "As 
avarice  is  the  immoderate  desire  of  possessing  temporal  things,  the  vir- 
tue opposed  to  it  is  the  subordinate  love  of  such  things,  consisting  in 
an  observance  of  the  rule  that  every  one  should  desire  that  measure  of 
temporal  good  which  may  most  conduce  to  his  spiritual  well-being." 
Phronesis  then  cites  1  Tim.  vi.  7,  8  :  "  For  we  brought  nothing  into  the 
world,  and  it  is  certain  we  can  carry  nothing  out.  And  having  food  and 
raiment,  let  us  be  therewith  content ;"  and  "proceeds  to  say — "  Nor  can 
I  see  why  all  the  clergy  should  not  accou.nt  themselves  as  strictly  bomid 
by  that  rule,  because  whatever  is  beyond  such  things  must  be  evil,  be 
tainted  with  avarice,  and  expose  the  man  who  covets  it  to  great  spiritual 
peril."  Psuedis  replies,  by  describing  this  doctrine  as  corrupt  and 
false,  since  we  bring  our  mental  faculties  into  the  world,  and  carry  them 
with  us  when  we  leave  it ;  and  inasmuch  as  it  is  so  ordained  that  food  and 
clothing  should  not  be  our  final  reward,  we  ought  not  to  rest  content 
with  them  before  those  final  rewards  have  been  realised.  To  which 
Phronesis  answers,  by  saying,  that  the  apostle  refers  in  the  passage 
quoted  to  temporal  things  exclusively,  and  asks  Psuedis  if  he  can  affirm 
that  he  existed  the  same  wealthy  heretic  before  he  was  born  as  he  is 
known  to  be  now  ;  or  if  he  can  say  what  part  of  his  riches  it  is  he 
means  to  take  hence  with  him  ;  and  adds  further,  that  when  the  apostle 
gave  this  injunction  with  regard  to  a  moderate  apportionment  of  tem- 
poral goods,  so  far  was  he  from  denying,  that  he  in  fact  implied  that 
we  should  receive  Avith  the  livehest  gratitude  and  joy  the  gifts  of  grace 
and  virtue.  But  the  apostles  were  men  who  wore  their  one  garment 
apiece,  men  who  built  no  sumptiious  edifices,  while  the  friars  have  run 
into  every  excess  of  luxury,  making  no  due  retarn  for  their  possessions 
either  in  the  way  of  bodily  service,  or  as  ministering  to  the  spiritual 
edification  of  the  people. 

This  chapter  is  followed  by  one  in  titled  "  On  Gluttony,"  in  which 
Alithia  expresses  surprise  that  Phronesis  should  so  unhesitatingly 
declare  the  church  to  have  been  guilty  of  a  fault  in  accepting  an 
endowment,  and  deserting,  in  this  particular,  the  rule  of  Christ,  seeing 
that  it  is  possible  for  a  man  to  possess  dominion  of  the  most  extended 
description,  and  still  Hve  devoutly,  using  all  temporal  things  with 
moderation.  Phronesis  answers.  That  his  expressions  have  been  taken 
up  somewhat  too  loosely  by  Alithia,  but  that  Sylvester,  or  whoever 
it  was  that  first  accepted  the  perpetual  imperial  endowment,  was  by  no 


1^<>  THE  TRTALOGUS. 

means  free  from  blame  :  his  sin,  as  an  individual,  might  be  light,  but 
he  gave  occasion  to  his  weak  successors  to  sin  in  a  far  greater  degree  ; 
for  before  the  time  of  that  endowment,  when  apostolic  men  were  more 
humble,  men  were  regarded  as  deserving  in  proportion  as  they  were  found 
useful  to  the  church."  "  But  now,  by  reason  of  endowments,  while 
they  are  boimd  to  be  more  humble,  they  are  less  so  ;  foolishly  under- 
taking to  serve  the  church  beyond  their  powers  of  service,  and  in  this 
very  way  they  incapacitate  themselves  for  being  useful  to  the  church, 
and  become  negligent  of  the  counsel  and  command  of  Christ  in  respect 
to  temporal  things,  and  dominion  over  them."  In  the  remaining  part 
of  the  chapter,  the  degrading  nature  of  the  vice  to  which  it  relates, 
is  strongly  set  forth  ;  and  the  saying  of  Constantine,  "  That  gluttony 
destroys  more  men  than  tlte  sword,"  is  cited  against  it.  Wycliffe  con- 
cludes by  advising  the  practice  of  moderate  fasting  as  alike  beneficial 
to  mind  and  body. 

The  twenty-fourth  chapter,  "  On  the  Proneness  of  Man  to  Sin," 
contains  some  curious  thoughts  in  respect  to  the  connexion  which 
is  supposed  to  subsist  between  sin  as  pertaining  to  the  soul,  and 
mortality  as  affecting  the  body.  Alithia,  speaking  of  the  condition 
of  man  in  paradise,  says,  it  was,  as  relating  to  the  body,  a  state  of  mor- 
tality ;  but  as  the  well-being  of  the  body  is  dependent  on  the  influence 

"  Dante,  who  appeared  about  half  a  century  earlier  than  Wycliffe,  makes  repeated  mention  of  this 
supposed  endowment  of  the  church  by  Constantine,  in  the  time  of  Sylvester,  bishop  of  Rome. 
Ah,  Constantine  !  to  how  much  ill  gave  birth, 
Not  thy  conversion,  but  that  plenteous  dower 
Which  the  first  wealthy  father  gained  from  thee ! 

Inferno,  Canto  xix. 
The  following  is  a  further  reference  to  the  same  fact:  — 

As  in  Soracte,  Constantine  besought, 

To  cure  his  leprosy,  Sylvester's  aid. 

Ibid.  Canto  xxvii. 
In  his  treatise  De  Monarchia,  Dante  thus  expresses  himself. — Dicunt  quidam  adhuc,  quod  Con- 
stantinus  Imperator,  mundatus  a  lepra  intercessione  Sylvcstri,  tunc  summi  pontiticis,  imperii  sedem, 
silicet  Romam,  donavit  ecclesiae,  cum  multis  aliis,  imperii  dignitatibus.  "There  are  those  who 
still  say  that  the  Emperor  Constantine,  having  been  healed  of  a  leprosy,  through  the  intercession  of 
Sylvester,  then  supreme  pontiff,  gave  Rome,  the  seat  of  the  empire,  to  the  church,  along  with  many 
other  imperial  dignities." — Lib.  iii.  In  the  same  book  Dante  further  touches  on  this  subject. — Ergo 
scindere  imperium,  imperatori  non  licet.  Si  ergoaliqufe  dignitates  per  Constantinum  essent  alienata 
(ut  dicunt)  ab  imperio,  &c. — "  Therefore  to  make  a  rent  in  the  empire,  exceeds  the  lawful  power  of 
the  emperor  himself.  If  then  some  dignities  were  alienated  by  Constantine  (as  they  say)  from  the 
empire,"  &c. 
Milton's  version  of  this  story  is  as  follows  : 

Ah,  Constantine  !  of  how  much  ill  was  cause. 

Not  thy  conversion,  but  those  rich  domains 

That  the  lirst  wealthy  pope  received  of  thee  ! 

Then  passed  he  to  a  flowery  mountain  green. 
Which  once  smelt  sweet,  now  stinks  as  odiously ; 
This  was  that  gift,  if  you  the  truth  will  have. 
That  Constantine  to  good  Sylvester  gave. 

Gary's  Dante,  Canto  xix.  xxvii. 


BOOK  THE  THIRD.  127 

of  the  mind,  man,  through  the  innocence  of  his  spiritual  nature,  was 
immortal.  Hence,  of  necessity,  when  the  soul  drew  back  from  God, 
through  sin,  and  man  became  wanting  in  the  fall  influence  of  God, 
so  far  as  the  soul  was  concerned,  his  body,  from  that  cause,  became 
subject  to  suffering,  and  being  in  the  lowest  grade  of  the  existences 
endowed  with  immortality,  man  sunk  necessarily  below  that  grade,  and 
became  subject  to  death,  and  corporeal  suffering. 

In  concluding,  Phronesis  expresses  his  conviction,  that  through  the 
infinite  compassion  of  God,  the  fall  of  man  fi-om  a  state  of  innocence, 
has  been  made  to  subserve  the  introduction  of  a  greater  amount  of  good 
than  would  have  resulted  from  his  continuance  in  that  state. 

The  next  chapter  is  on  the  question,  "  Why  the  Sin  of  Satan  is  not 
to  be  forgiven  ? "  and  contains  some  speculations  still  further  removed 
from  the  range  of  the  comprehensible.  "  In  order  to  the  forgiveness 
of  sin,"  it  is  said,  "  there  must  be  an  active  virtue  in  the  agent, 
and  some  disposition  toward  penitence.  But  this  is  not  the  case  with 
Satan,  and  so  his  sins  are  not  forgiven.  Again,  the  sin  of  Satan  is 
the  sin  against  the  Holy  Ghost,  the  sin  of  final  impenitence;  and  as 
Adam  committed  sin  against  the  wisdom  of  God  the  Father,  whose 
wisdom  became  on  that  account  incarnate,  so  for  the  salvation  of  Satan, 
it  would  be  necessary  that  the  third  person  in  the  Trinity  should  become 
incarnate ;  and  as  that  cannot  be,  the  sin  of  Satan  cannot  be  forgiven." 
In  this  manner  did  the  greatest  geniuses  of  the  middle  age  meddle  with 
questions  which  were  "  too  high"  for  them. 

On  "  the  Incarnation,"  the  Reformer  discourses  as  follows  ; — 

"  As  we  discern  the  uncreated  Trinity,  by  reasoning  a  posteriori  from 
the  trinity  of  the  soul,  so  from  the  union  of  the  soul  and  body  we 
become  acquainted  with  the  incarnation  of  our  Lord.  For  as  the 
created  spirit,  united  to  the  animated  body,  makes  one  human  person, 
the  same  as  to  the  spirit,  however  the  corporeal  nature  may  vary, 
so  we  must,  in  great  part,  form  our  conception  in  regard  to  the  person 
of  the  Word  ;  because  he  assumed  in  the  unity  of  his  person,  a  comj)lete 
humanity,  becoming  that  human  person  which  had  an  eternal  pre- 
existence,  inasmuch  as  according  to  his  nature,  as  the  Word,  he  had 
existed  from-  eternity.  We  are  not  to  understand,  that  the  created 
spirit  in  man  has  any  perception  which  it  does  not  communicate  to  the 
compound  person  of  man,  but  whatever  the  human  spirit  perceives,  that 
the  compound  person  perceives,  and  vice  versa.  We  must  consider  in  the 
same  light  the  person  of  the  Word,  and  the  manhood  assumed,  so  that 
the  compound  divine  person  perceives  whatever  the  person  of  the  Word 
perceives.  And  whatever  the  assumed  humanity  suffers,  that  compound 
person  suffers.  We  are  not  to  understand  that  the  person  of  the 
Word,  or  the  Deity,  is  part  of  that  man,  just  as  the  aforesaid  spirit  is  not 


128  THE  TRIALOGUS. 

an  integral  part  of  man,  but  in  reality  the  whole  man.  Hence  we  see,  that 
as  in  the  matter  of  the  Trinity,  three  persons  are  the  same  di\dne  nature, 
so  in  the  matter  of  the  incarnation,  three  natui'es,  namely, — body,  soul, 
and  the  Divine  nature,  are  each  the  same  person  of  the  "Word." 

The  twenty-eighth  chapter  is  "  On  the  Number  of  the  Saved." 
Phronesis  thinks,  that  as  many  of  the  human  race  will  be  finally  saved, 
as  there  were  angels  that  fell,  or  as  many  as  would  have  been  created, 
supposing  our  race  to  have  remained  in  innocence ;  so  that  by  the  grace 
of  God,  the  fall  of  angels,  and  the  fall  of  man,  have  been  made  produc- 
tive of  good. 

The  next  chapter  touches  on  one  of  the  most  conspicuous  elements  in 
the  false  rehgion  of  the  times — the  worship  offered  to  saints.  Phronesis 
states,  that  the  Divine  perfection  of  Christ  is  far  beyond  the  reach  of 
any  human  attainment,  and  absolutely  necessary  to  the  salvation  of 
mankind  ;  and  proceeds  to  observe,  that  in  consequence  of  this  acknow- 
ledged principle,  holy  men  are  to  be  praised  only  in  so  far  as  they  have 
been  followers  of  Christ. 

"  This  custom  is,  with  reason,  observed  by  our  chiirch,  that  who- 
soever entreats  a  saint,  should  direct  his  prayer  to  Christ  as  God,  not  to 
the  saint  especially,  but  to  Christ.  Nor  doth  the  celebration  or  festival 
of  such  a  saint  avail  anything,  except  so  far  as  it  tends  to  the  magni- 
fying of  Christ,  inciting  us  to  honoiu-  him,  and  provoking  and  inflaming 
our  love  to  him.  And,  accordingly,  if  there  be  any  celebration  of 
the  saints,  which  is  not  retained  within  these  limits,  it  is  not  to  be 
doubted  that  cupidity,  or  some  other  evil,  is  the  cause  of  such  services. 
Hence  many  think  it  would  be  profitable  to  the  church,  were  aU  festi- 
vals of  that  nature  to  be  abolished,  and  those  which  have  relation 
to  Christ  alone  retained ;  because,  say  they,  the  memory  of  Christ  would 
be  kept  more  freshly  in  the  mind,  and  the  devotion  of  the  common 
people  would  not  be  unduly  distributed  among  the  members  of  Christ. 
But  however  this  may  be,  it  is  certain  that  the  solemn  services,  and  the 
devotion  paid  to  any  such  saint,  is  of  no  use,  except  in  so  far  as  it 
incites  to  love  of  Christ,  and  is  such  as  may  tend  to  procure  his  advo- 
cacy. For  our  faith  assures  us,  that  Christ  is  the  mediator  between 
God  and  man.  Hence  many  are  of  opinion,  that  when  prayer  was 
directed  only  to  that  middle  person  of  the  Trinity  for  spiritual  help, 
the  church  was  more  flourishing,  and  made  greater  advances  than  it 
does  now,  when  many  new  intercessors  have  been  found  out  and 
introduced." 

The  closing  chapter  of  this  book  is  meant  to  show,  "  How  the  Law  of 
Christ  is  infinitely  superior  to  aU  other  Laws."  Alithia  opens  the 
dialogue  on  this  subject  by  expressing  apprehension  that  Phronesis 
will  obtain  small  thanks  from  the  "  Satraps"  of  the  age,  for  the  opinions 


BOOK  THE  THIRD.  129 

broached  in  the  last  chapter;  adding,  that  so  many  are  the  assailants  of 
the  authority  of  Scripture  on  such  subjects,  that  few  seem  to  be  capable 
of  estimating  it  at  its  just  value.  "  I  have  learnt  from  experience," 
replies  Phronesis,  "  the  truth  of  your  observation,  and  the  chief  cause  of 
this  state  of  things  is,  I  doubt  not,  our  unbelief  We  do  not  sincerely 
believe  in  our  Lord  Jesus  Christ,  or  we  should  hold  the  authority  of 
the  Scripture,  and  especially  that  of  the  evangelists,  as  of  infinitely 
greater  weight  than  any  other. 

"Inasmuch  as  it  is  the  desire  of  the  Holy  Spirit,"  he  proceeds  to  say, 
"  that  our  attention  should  not  be  dispersed  over  a  large  number 
of  objects,  but  be  concentrated  on  one  necessary  matter,  it  is  his  will 
that  the  books  of  the  old  and  new  law  should  be  read  and  studied  ;  and 
that  men  should  not  be  taken  up  with  other  books,  which,  true  as  they 
may  be,  and  containing  Scripture  truth  as  they  may  by  implication, 
are  not  to  be  confided  in  explicitly.  Hence  Augustine  (Book  II.  De 
Ordine  Rerum)  often  enjoins  it  on  his  readers,  that  none  should  give 
credit  to  his  writings  or  his  words,  except  in  so  far  as  tliey  have  their 
foundation  in  Scripture,  wherein,  as  he  often  saith,  is  contained  all  truth, 
either  exphcitly  or  implicitly.  Of  course,  we  should  judge  in  the  same 
manner  concerning  the  writings  of  other  holy  doctors  ;  and  much  more 
so  concerning  the  writings  of  the  Romish  church,  and  doctors  of  a  later 
date. 

"Accordingly,  that  the  Holy  Scriptures  may  be  more  duly  estimated, 
every  truth  which  is  not  manifest  to  the  Christian  from  the  simple 
evidence  of  his  senses,  should  be  deduced  Irom  Scripture,  at  least  if  the 
faithful  are  to  place  credence  in  it.  And  then  the  Scriptures  would  be 
held  in  reverence,  and  the  papal  bulls  superseded,  as  they  ought  to  be, 
and  the  veneration  of  men  for  the  laws  of  the  papacy,  as  well  as  for  the 
doctrines  of  our  modern  doctors,  promulgated  since  the  loosing  of  Satan, 
would  be  kept  within  due  bounds.  How  do  writings  of  this  sort 
concern  the  faithful,  save  as  they  are  honestly  deduced  from  the  fountain 
of  Scripture  ?  By  such  a  course,  we  should  not  only  reduce  the 
mandates  of  the  popes,  and  of  other  prelates,  to  their  just  place,  but  the 
errors  of  the  new  orders  would  be  corrected,  and  the  worship  of  Christ 
would  be  purified  and  elevated.  In  this  view,  those  upstart  doctors  are 
to  be  accounted  as  especially  worthy  of  all  detestation,  who  endeavour 
to  maintain,  that  Holy  Writ,  of  aU  writings  or  sayings,  is  the  most  false, 
and  especially  the  words  of  Christ  in  the  Gospel  of  John,  which  they 
think  they  can  clearly  demonstrate  by  their  logic.  In  truth,  of  aU 
heretical  doctrines,  I  know  of  none  more  damnable  than  this,  of  none 
more  fit  for  the  purposes  of  Antichrist,  none  more  hvirtful  to  the  faith  of 
Christ.  All  the  sophistries  of  Antichrist  on  this  subject,  lie  concealed 
under  this  foul  covering — '  I  understand  Holy  Writ  in  this  way,  and 

K 


130  THE  TRIALOGUS. 

according  to  my  logic  it  ought  so  to  be  understood  ;  but  the  sense  which 
I  attach  to  it  amounts  to  an  impossibihty  ;  therefore  Scripture,  if 
logically  interpreted,  and  by  consequence  the  Author  of  Scripture,  must 
be  accoxmted  false,  and  most  unworthy  of  credit.'  " 

It  is  by  reasoning,  which,  pushed  to  its  results,  must  lead  to  impiety 
of  this  complexion,  that  the  anti-scripturahsts  have  generally  endeavoured 
to  vindicate  their  conduct,  when  substituting  some  other  authority  in 
place  of  the  immediate  authority  of  the  Divine  word.  Phronesis  meets 
this  argument  by  saying — 

"  It  is  no  faiilt  of  the  Scripture,  if  the  heretic  be  found  understanding 
it  in  a  wrong  sense.  It  is  not  subject  to  his  judgment.  On  the  con- 
trary, it  condemns  him.  The  error  of  his  understanding  Hes  mainly 
in  his  pride,  in  his  foolish  confidence  in  his  own  logic  ;  whereas  the 
logic  of  Scripture  itself  is  the  most  correct,  the  most  subtle,  and  to  be 
most  followed." 

It  is  expedient,  he  adds,  to  the  obtaining  of  such  a  complete  ac- 
quaintance with  the  Scriptures,  that  the  believer  should  be  instructed 
in  sound  logic,  and  by  a  philosophy  chastened  from  the  Lord.  Then 
follows  a  reference  to  the  "manifold  armour"  with  which  the  disciple 
of  truth  should  be  provided,  when  opposed  to  "  the  disciples  of  Anti- 
christ." The  modern  reader  will  probably  smile,  when  he  finds  among  _ 
the  requisites  enumerated,  such  matters  as  the  following — just  views  in 
respect  to  "  universals  ; "  such  an  acquaintance  with  "the  metaphysics 
of  the  schools  "  as  may  include  a  knowledge  of  "  the  quiddity  of  time, 
and  ■  other  accidents,  and  how  it  is  that  accidents  are  nothing  but 
dispositions  formally  inherent  in  their  subjects  ; "  such  an  acquaintance, 
moreover,  with  the  nature  of  the  Creator  and  the  created,  and  the 
relations  between  them,  as  to  see  that  God  is  an  "  everlasting  ideal," 
an  " eternal  existence  in  his  own  genus,  and  a  necessary  antecedent;" 
and  to  see  that  "  the  essence  of  matter  is  everlasting,  and  material  forms 
only  so  many  arrangements  of  it,  though  they  are  quiddities  of  species 
and  genera  ! "  But  we  must  concede  much  in  this  form  to  the  tastes  of 
a  man  who — "  In  philosophia  nulli  I'eputabatur  secundus  :  in  scholas- 
ticis  disciplinis  iucomparabilis." 


ON  THE  EUCHARIST.  LSI 


SECTION    II. 

CHAPTERS  TRANSLATED  FROM  THE  FOURTH  BOOK  OF  THE  TRIA- 
LOGUS  RELATING  TO  THE  DOCTRINE  OF  THE  SACRAMENTS^  THE 
HIERARCHY,  AND  THE  RELIGIOUS  ORDERS. 


I. 

ON  THE  EUCHARIST. 

Alithia.  I  wish,  brothei"  Phronesis,  you  would  speak  of  the  Eucha- 
rist, the  last  sacrament  but  one,  because  it  is  regarded  with  greater 
reverence  than  the  other  sacraments,  and  appears  to  have  most  founda- 
tion in  Scripture,  especially  as  in  our  own  day  this  matter  has  been  the 
subject  of  so  much  intricate  discussion.  And  to  prevent  our  being 
entangled  in  equivocal  terms,  it  will  be  necessary  to  specify  the  quiddity 
of  this  venerable  sacrament. " 

<•  Many  ecclesiastics  of  tlie  time  wrote  in  refutation  of  the  doctrine  of  Wycliffe,  especially  as  set  \ 
forth  in  this  treatise.  The  most  distinguished  person  in  this  class  was  the  friar  William  Wodeford,  | 
or  Woodford.  Woodford  wrote  several  pieces  opposed  to  the  doctrine  of  the  Reformer,  but  the  piece  I 
best  known  is  on  the  eighteen  articles  from  the  Trialogus  condemned  in  the  Synod  of  London  is 
1396.  This  work  was  written  at  the  command  of  Arundal,  Archbishop  of  Canterbury.  It  was  first  ' 
printed  in  1535,  and  was  reprinted  in  1690  in  the  Fasciculus  Rerum  edited  by  Brown.  The  work 
extends  to  seventy-five  closely-printed  folio  pages. 

The  articles  on  the  eucharist,  condemned  in  the  synod  referred  to,  are  the  following  : 

1.  That  the  substance  of  the  bread  remains  on  the  altar  after  the  consecration,  and  that  the  bread       ^ 
does  not  cease  to  be. 

2.  That  as  John  was  Elias  figuratively  and  not  personally,  so  the  bread  is  figuratively  and  not     i/^ 
naturally  the  body  of  Christ. 

3.  That  the  sacrament  of  the  eucharist  is  naturally  true  bread,  speaking  conformably  (as  before) 
concerning  material  bread,  white  and  round.  Which  the  court  of  Rome  determined  in  the  chapter 
— Ego  Berengarius. 

Tlie  method  of  Woodford  in  dealing  with  these  articles  is,  in  the  first  place,  to  adduce  against 
thenr  the  authority  of  fathers,  doctors,  and  ecclesiastical  writers  from  the  earliest  time  to  his  own, 
and  then  to  reason,  in  the  manner  usual  on  such  topics,  in  favour  of  the  received  doctrine.  The 
mental  contrast  between  the  Reformer  and  his  antagonist  is  striking  and  instructive  :  on  the 
side  a  spirit  of  bold  innovation  meets  us  everywhere  ;  on  the  other  all  is  abject  submission 
Woodford  we  see  the  mind  which  Anrf  been;  in  Wycliffe  the  mind  which  M>as  to  be.  Fasciculus 
Rerum,  1.  190 — 204.    Concilium  Londinense.  Acta  Conciliorum,  Harduin.  vii.  1723. 

k2 


l^ 


le  one  J-t 
1.    In    \  I 


132  THE  TRIALOGUS. 

Phronesis.  We  must  be  aware  by  the  ordinary  testimony  of  our 
senses  that  the  priest  approaches  the  altar,  and  makes  or  consecrates  out 
of  the  bread  and  mne  a  something  that  remains,  and  is  cognisable  by 
the  senses,  which  the  common  people  understand  to  be  the  body  and 
blood  of  Jesus  Christ.  Accordingly,  let  vis  speak  first  of  the  round 
white  wafer,  to  all  appearance  like  a  host  which  has  not  been  hallowed 
by  a  consecrated  presbyter,  which  the  priest  afterwards  breaks  and  eats, 
and  which  undergoes  changes  like  those  to  which  an  unconsecrated 
host  is  subject;  as,  for  instance,  it  may  be  eaten  by  a  mouse,  may  grow 
mouldy  with  time,  and  such  hke. 

Let  us  speak  first  of  this.  Now  there  are  certain  modern  heretics, 
■who  declare  that  this  is  not  a  sacrament,  that  they  may  escape  the  in- 
consistencies which  follow  from  their  errors.  These  men,  opposed  as 
much  to  the  ancient  as  to  the  modern  divines,  must  be  assailed  with 
caution,  by  asking  at  the  outset  what  the  ordinary  sacrament  of  the 
eucharist  strictly  is,  and  they  will  either  be  driven  to  equivocate  or  be 
unable  to  escape,  since  this  consecrated  host  must  be  a  sacrament  of 
some  kind.  The  same  holds  of  the  other  sin  sacraments  ;  they  are 
plainly  of  a  modical  entity  and  permanence  like  this.  No  reason  can 
be  adduced  to  show  that  this  is  not  a  sacrament  of  the  church  in  the 
same  sense  vfith  the  other  sacraments.  This  is  plain  from  a  cursory 
examination  of  the  quiddity  of  baptism,  confirmation,  and  the  other  four 
above  mentioned.  We  must  adopt  the  common  language  here  also,  but 
the  church  in  her  prayers  commonly  calls  this  thing  a  sacrament,  while 
the  papal  enactments  call  it  a  sacrament  and  not  a  thing,  and  the  doctors 
generally  say  it  is  sacramentally  the  body  of  Christ.  Since,  then,  the 
sacrament  of  the  eucharist  is  a  thing  of  some  kind,  and  the  body  of 
Christ  is  not  therein  visible,  we  are  shut  up  to  the  conclusion  that 
the  sensible  sign,  the  sacrament,  does  not  remain  in  it,  except  what  is 
signified  by  the  differentia  of  the  accidens. 

There  is,  however,  a  threefold  distinctive  mode  in  this  sacrament, 
in  common  with  the  others,  namely,  that  of  the  sacrament,  and  the 
thing  ;  the  thing  and  not  the  sacrament ;  the  sacrament  and  not  the 
thing :  these  terms  shoidd  be  clearly  understood.  The  body  of  the 
Lord,  which  is  above,  is  called  the  sacrament  and  the  thing.  It  is 
called  a  sacrament  because  it  is  the  sensible  sign  of  the  soul,  the  deity, 
and  the  grace  of  Christ ;  and  since  it  is  itself  signified  by  the  host  which 
we  consecrate,  it  is  called,  in  this  respect,  the  thing  of  this  same  sacra- 
ment; and  this  thing,  Avhich  is  naturally  the  body  of  Christ,  is  called  the 
eucharist,  the  host  consecrated  before  the  death  of  our  Lord,  and  a  mul- 
titude of  other  names,  which  have  supplied  matter  for  many  tedious  argu- 
ments. .Again,  this  sensi]:)le  f  A f//^,  commonly  called  the  consecrated  bread, 
is  called  a  sacrament  and  not  a  thing,  not  in  the  sense  of  its  not  being 


ON  THE  EUCHARIST.  138 

anything,  since,  as  we  see,  it  is  obvious  enough  to  the  senses,  but  in  the 
sense  of  its  not  being  that  holy  thing  primarily  signified  by  the  sensible 
sign  which  we  see,  because  it  is  not  naturally  the  body  of  Christ.  As 
to  the  third  member  of  the  devisers,  making  it  a  thing  and  not  a  sacra- 
ment, the  term  has  reference  to  the  union  of  Christ  with  the  church, 
which  is  designated  necessarily  by  this  sensible  sacrament. 

Many  are  the  errors  into  which  men  have  fallen  with  regard  to  the 
quiddity  of  this  sensible  sacrament.  Some,  for  instance,  say,  that  it  is 
an  accident  without  a  subject ;  others,  that  it  is  nothing,  since  it  is  an 
aggregate  of  many  accidents  not  all  of  one  genus,  against  which  I  have 
many  a  time  inveighed,  both  in  the  language  of  the  schools  and  of  the 
common  people  ;  for  of  all  the  heresies  that  have  ever  sprung  up  in  the 
church,  I  think  there  is  not  one  more  artfully  introduced  by  hypocrites, 
or  a  more  manifold  fraud  upon  the  people.  It  wrongs  the  people,  and 
causes  them  to  commit  idolatry.  It  denies  Scripture,  and  by  its  unbe- 
lief often  provokes  the  truth  to  wrath.*  •  ^ 

In  this  place  I  shall  briefly  set  forth  the  doctrine  as  supported  by  the    i,,-'^ 
testimony  of  Scripture.     In  the  first  place,  this  sacrament  is  the  body 
of  Christ  in  the  form  of  bread.    And  whereas  many  heretics  oppose  this 
statement,  and  say  that  this  sacrament  is  an  accident,  or  nothing,  and 
cannot  be  the  body  of  Christ,  even  though  the  body  of  Christ  were  every 
particle  hidden  in  it,  they  are  all  of  them  manifestly  wily  heretics, — I  say 
wily,  because  they  are  aware  that  the  majority  hold  the  doctrine  I  have 
stated,  and  these  men  will  not,  know   not  how,  or  else  are  afraid  to     ^-J^;^ 
make  known  their  belief.     Since  this  article_ofjcatholic  belief  is  so       ^  i 
broadly  expressed  in  Scripture,  the  doctrine  contrary  to  it  is  manifestly       ^ 
heretical.     Can  any  one  thing,  I  ask,  be  more  contrary  to  another  than 
the    doctrine  which    affirms    this    sacrament   to  be    sacramentally  the 
body  of  Christ,  and  the  self-contradictory  doctrine  maintaining  that  this 
sacrament  cannot  be  in  any  sense  the  body  of  Christ  ? 

Again,  in  regard  to  the  second  part,  what  can  be  more  opposed 
than  the  doctrine  which  says  that  this  sacrament  is  natiu-ally  real 
bread,  and  tliat  which  contradicts  itself,  and  holds  that  this  sacrament 
cannot  be  bread,  because  it  is  a  mere  accident — or  nothing?  It 
would  be  well  for  the  church  imiversal  to  attend  to  this  matter,  and 
anxiously  to  examine  what  it  is  they  should  believe  on  the  ground 
of  Scripture,  because  this  matter  is  decided  with  greater  complete- 
ness, authority,  and  moderation,  in  the  Gospel  of  Christ  than  in  the 
court  of  Eome.  This  very  court,  before  the  loosing  of  Satan,  was 
plainly  in  agreement  with  the  ancient  doctrine  aforesaid,  as  is  evident 
from  Con.  Dis.  II.  c.  Ego  Berengarius,  and  so  were  all  the  holy  doctors 

«  Sic—"  ad  iracuudiara  provocat  veritatem  " 


134  THE  TRIALOGUS. 

who  treated  of  the  subject  prior  to  that  time."'  After  that  time,  however, 
the  Scriptures  were  neglected,  and  many  heresies  were  circulated  on  this 
subject,  especially  among  the  friars,  and  the  disciples  of  that  school — as, 
,in  fact,  the  two  errors  mentioned  above  sufficiently  show.  The  friars 
especially  maintain  these  errors,  and  defend  them  with  obstinacy,  not  only 
Haspheming  Christ,  and  the  commandments  of  his  holy  word,  bu.t  slan- 
dering the  pope,  and  the  couat  of  Eome,  in  defence  of  their  nest,  as  well  as 
prelates,  secular  lords,  simple  priests,  and  the  whole  mass  of  the  common 
people.  Thus  saith  the  Scripture,  Matt,  xxvi.,  "  And  as  they  were  eating 
Jesus  took  bi'ead,''''  &c.  and  the  same  in  Mark  xiv. ;  Luke  xxii. ;  and  ICor.  xi. 
Accordingly  our  church  vises  this  form  at  the  consecration  of  the  host. 
Qui  pridie  j)ateretur^  &c.  Corpus  meum,  &c.  In  all  these  places  the 
meaning  is  the  same,  though  there  is  a  slight  difference  in  the  terms  em- 
ployed. From  a  faith  so  authoritatively  promulgated,  I  would  argue  as 
follows  with  heretics  : — Christ,  who  cannot^ejSaid^^that  the^read  he 
took  in  his  hands  was  really  his  body  ;  in  this  he  did  not  err,  he  did  not 
assert  what  was  fals'e,  accordingly  it  was  truly&o!  This  reasoning  gives 
evSTjriSeliever  full  warraSOo  abominate  the  aforesaid  heresies,  and 
whereby  to  convict  the  friars  and  their  accomphces  of  heresy.  Hence, 
prior  to  the  loosing  of  Satan,  Jerome,  that  distinguished  student  of  Scrip- 
ttire,  in  treating  of  this  subject  in  a  letter  to  Helvidius,  concludes  in  the 
following  terms  :  "  We  may  hear,"  saith  he,  "  that  the  bread  he  brake 
and  gave  to  his  disciples  to  eat,  is  the  body  of  our  Lord  and  Saviour  by 
his  own  words — '  this  is  my  body.'  " 


II. 


WHAT    IS    DENOTED  BY  THE   PRONOUN  "THIS"  IN  THE  WORDS  OF 
CONSECRATION. 


Alithia.  I  am  delighted,  brother,  with  yom-  clear  statement  in 
regard  to  the  faith  of  the  church,  which  has  been  only  too  long  hidden. 
I  see  not  how  the  friars,  or  others,  can  escape  your  reasoning,  without 

<•  On  the  doctrine  of  Berenger,  as  opposed  to  tlie  notion  of  transubstantiation,  and  on  the  unfixed 
state  of  that  doctrine  in  the  church  of  Rome,  until  the  age  to  which  Wycliffe  refers,  see  Mosheim, 
ii.  465,  466,  548—569. 


ON  THE  EUCHARIST.  135 

either  inventing  a  sense  for  this  passage  of  Scripture,  or  actually  refusing 
to  believe  it. 

Phronesis.  Neither  we  ourselves,  nor  any  one  besides,  can  deny  the 
force  of  this  reasoning,  and  the  good  cathoHc  should  cherish  it  with 
care,  as  very  dear  to  him.  But  heretics  have  assigned  various  signifi- 
cations to  this  ScriptiU'e.  In  the  first  place,  they  say,  that  the  pronoun 
^\this"  in  the  proposition  of  the  sacrament,  "  this  is  my  body,'''  denotes 
simply  the  body  of  our  Lord,  and  not  the  bread,  for  otherwise,  accord- 
ing to  them,  the  proposition  would  be  falser.  As  to  what  John,  "  On 
God,"  and  other  ilhterate  heretics  maintain,  that  the  pronoun  denotes 
nothing,  I  pass  it  over,  as  not  worthy  to  be  mentioned,  and  proceed 
to  bring  argument  in  full  against  the  first  heresy.  The  former. of  these 
pronouns  denotes  the  bread  which  Christ  took  in  his  hands,  and  the 
pronoun  following  it,  the  same  thing  which  was  before  denoted  by  the 
other.  The  subject,  therefore,  of  the  sacramental  proposition,  refers 
to  this  same  bread.  How  is  the  believer  to  comprehend  that  Christ 
took  bread  in  his  hands,  blessed,  brake  it,  and  gave  it  his  disciples  to 
eat,  u.nless  he  understands  by  the  former  pronoun,  "  bread  ? "  For  the 
sacramental  words  had  not  yet  been  uttered,  that  it  should  cease  to  be 
bread.  Our  opinion  is  confirmed  by  Matt,  xxvi.,  where  Christ  bids  all 
his  apostles  di-ink  of  that  cup,  which  they  did.  Also  Mark  xiv.,  "  And 
he  took  the  cup,  and  when  he  had  given  thanks,  he  gave  it  to  them,  and 
they  aU  drank  of  it,"  and  in  the  same  way,  concerning  the  bread ;  whence 
the  apostle's  words,  in  1  Cor.  xi.  are  "  For  as  often  as  ye  eat  this  bread," 
&c. :  and  from  all  this  it  appears,  either  that  the  Author  of  Scripture 
gives  us  a  false  representation,  or  that  the  apostles  ate  of  the  bread 
offered  them  by  Christ.  From  the  same  source  it  is  also  plain,  that  the 
second  pronoun  denotes  the  same  bread  which  is  made  the  subject  of 
the  sacramental  proposition, — "  this  is  my  body,"  for,  otherwise,  the 
causal  would  be  in  every  view  absurd;  and,  besides,  Christ  would  have 
been  deluding  his  church. 

This  reasoning,  founded  on  the  object  denoted  by  the  pronoun,  ought 
to  give  the  faithful  abundant  confidence.  The  words  of  Christ  j)oint 
out  the  object  of  which  the  apostles  took  cognisance;  but  it  is  incon- 
sistent to  make  them  denote  the  mere  body  of  Christ  in  its  proper  nature. 
Our  Lord's  words,  then,  must  denote  something  else ;  and  nothing  can 
they  denote  pertinently,  more  than  the  bread  which  Christ  had  held  out 
to  them  in  his  hand.  If  the^  mere.„natural  body  of  our  Lord  is  meant, 
then  the  signification  of  these  vyords  of  Christ  wovxld  be,  "  This  my  body 
is  my  body."  But  with  this  the  apostles  were  acquainted  before  ;  and 
it  would  be  out  of  place,  in  connexion  with  the  injunction,  that  they 
should  each  eat  of  the  bread. 

Again,  if  the  reference  of  the  pronoun  to  bread  be  out  of  place  in 


13G  THE  TRIALOGUS. 

this  connexion,  how  can  it  consistently  be  taught  that  the  transubstan- 
tiation  of  the  bread,  by  virtue  of  the  words  pronounced  at  the  sacra- 
ment, is  an  accident  witliout  a  subject,  and  an  innovation  of  Christ's 
body  in  place  of  the  sacramental  bread  ?  This  fictitious  reference, 
which  they  ascribe  to  these  pronouns,  does  away  ^vith  the  entire  mean- 
ing of  the  sacrament. 

Again,  in  the  second  sacramental  clause  concerning  the  wine,  that 
wine  in  the  cup  is  meant;  therefore,  by  the  connexion  from  a  suificient 
resemblance  between  this  clause  about  the  wine,  and  the  former  one  in 
which  the  bread  is  consecrated,  it  appears  plainly,  that  this  same  bread 
must  be  referred  to,  because  no  catholic  would  deny  that  the  contents  of 
the  cup  are  meant, by  metonymy;  for  Christ,  in  Markxiv.  speaks  thus — 
"  This  is  my  blood  of  the  new  testament."  There  is  no  catholic  in 
existence,  who  believes  that  cup  of  metal  to  be,  sacramentally,  the  blood 
of  Christ,  but  understands  the  term  as  referring  to  the  wine  contained 
in  it.  Further,  to  lay  bare  the  "\vily  turnings  of  this  sophistry,  the 
Holy  Spirit  ordained  that  it  should  be  written  in  the  masculine  gender, 
Hie  est  sanguis  meiis^  (this  is  my  blood;)  wherefore,  among  the  many 
significations  of  scriptural  passages,  concerning  which  we  are  certain, 
this  is  one  of  the  most  certain,  that  in  this,  the  proposition  of  the  sacra- 
ment, bread,  or  wine,  is  meant. 

This  being  admitted,  the  catholic  must  pass  over  to  the  complex 
signification  of  the  sacramental  proposition,  "  this  is  my  body,"  abandon- 
ing, as  the  height  of  heresy,  the  opinion  that  the  Gospel,  especially  the 
words  of  Christ,  can  contain  anything  impossible  or  inappropriate.  But 
since  every  word  of  Christ's  is  true,  and,  in  the  highest  sense  of  the 
term,  catholic,  and  Christ  has  said  that  this  bread  is  his  body,  it 
follows,  manifestly,  that  this  is  true.  It  is  about  this  point,  however, 
that  heretics  maintain  their  struggle ;  they  cannot  deny  that  the  pro- 
noun denotes  bread,  and  so  they  assign  an  extremely  heretical  compound, 
threefold  signification.  They  say,  first,  that  this, — namely,  the  bread, — 
is  not  the  body  of  Christ,  but  that,  by  virtue  of  the  sacramental  words, 
it  will  be,  in  a  certain  way,  the  body  of  Christ.  The  second  method 
appears  more  heretical  still,  for  the  opinioii,  that  the  bread  will  after- 
ward become  the  body  of  Christ,  is  as  inadmissible  as  the  heretic's 
own  error;  for,  according  to  his  showing,  that  bread  would  then  be 
turned  into,  or  identified  with,  the  body  of  Christ,  and,  consequently,  it 
would  end  in  transubstantiation,  and  hence  be  the  veritable  body  of 
Christ.  Thus,  in  tlie  second  interpretation,  we  correct  the  first, — that 
this  bread  will  become,  in  a  certain  manner,  the  body  of  Christ.  The 
third  course,  again,  (it  being  evident  that  nothing  of  that  biead  will 
remain  in  the  body  of  Christ,)  consists  in  denying  any  prior  sense  at  all, 
saying,  that  the  Author  of  Scripture  means  that  this  accident,  per  se, 


ON  THE  EUCHARIST.  137 

without  any  subject,  is  the  sacramental  sign  of  the  body  of  Christ. 
And  this  is  the  signification  of  the  proposition, — "  This  is  my  body." 
The  heretic  sees  that  neither  the  matter,  nor  the  form  of  bread,  is  trans- 
muted into  the  body  of  Christ.  In  fact,  the  things  themselves  do  not  ' 
agree  in  subject;  accordingly,  he  regards  it  as  evident,  that  the  catholic 
should  not  admit,  that  out  of  this  bread  Avill  be  made  the  body  of  Christ, 
as  a  statue  is  made  out  of  bronze,  or  day  is  made  out  of  night,  (for 
they  are  both  incongruous  in  subject,)  but  because  these  accidents,  />er 
se,  without  a  subject,  are  sacramentally  the  figures  of  the  body  of  Christ. 
Oh,  howjibqmijQable  is  that  figment,  which  would  make  it  appear,  that 
it  is  not  bread  which  is  denoted  by  that  pronoun, — as  is  shown  above  ! 

An  impossibihty,  according  to  our  modern  doctors,  is  incomprehen- 
siljle ;  and  according  to  Augustine,  and  other  saints,  it  cannot  be  included 
even  in  the  Divine  Omnipotence,  and  so  concerning  the  whole  affair, 
these  men  are  at  a  loss  to  express  the  genus  of  the  accident  to  which 
this  venerable  sacrament  should  be  referred.  They  speak  falsely,  there- 
fore, when  they  say,  that  it  might  be  meaner  than  horse-food,  or  than 
anything  that  may  be  named.  So  then,  as  these  heretics,  subseqixent 
to  the  time  of  the  loosing  of  Satan,  have  had  no  more  understanding  of 
this  term  than  magpies,  and  as  they  falsely  assert  that  neither  Christ 
nor  his  apostles  understood  it,  and  so,  of  course,  none  of  the  fathers 
who  came  after  them;  Ave  need  not  directly  refute  this  error,  for 
believers  well  know  how  constantly  the  body  of  Christ  is  made  anew 
by  an  idiotic  and  unworthy  priest;  and  it  is  ncrt  until  these  sacramental 
words  have  been  duly  uttered,  that  the  accident  "without  a  subject  is  cre- 
ated ;  so  that  the  demonstrative  pronoun  of  the  sacramental  proposition 
may  remain  for  ever  without  denoting  an  accident  without  a  subject,  so 
long  as  the  bread  continues  bread. 

It  is  tMs  doctrine  of  the  saints,  that  whosoever  imposes  upon  Scrip- 
ture a  sense  foreign  to  it,  such  as  the  Holy  Spirit  requireth  not,  such  a 
man  must  be  a  heretic.  This  sense  given  to  the  above  terms,  by  the 
persons  alkided  to,  neither  Scripture,  revelation,  nor  reason  can  estab- 
hsh.  No  one  of  the  saints,  prior  to  the  loosing  of  Satan,  was  acquainted 
with  it."  Jerome,  Augustine,  and  other  saints,  and  a  vigorous  reason,  aU 
totally  contradict  it.  The  doctrine,  then,  must  be  whoUy  abandoned,  as 
one  of  special  ftilsehood.  These  men  must  amend  Holy  Writ,  and  make 
it  say,  not  that  the  accident  Avithoiit  a  subject,  which  they  cannot  com- 
prehend, is  the  body  of  Christ,  but  that  it  is  the  sign  of  thebody  of 
Christ,  ■  But  how  then,  by  virtue  of_this  sentence,  comes  transubstan- 
tiationj,or  the  accident  without  a  subject  ?  Since  this  accident  without 
a  subject,  may  eqiially  signify  the  body  of  Christ,  these  heretics  cannot 
state  at  what  instant  transiibstantiatipn,  or  the  accident  withotit  a 
subject,  really  takes  place. 


138      .  THE  TEIALOGUS. 

Thus,  then,  is  this  three-fold  doctrine  annihilated,  a  doctrine  con- 
temptible and  erroneous,  after  the  manner  of  aU  other  heresies  which 
affect  to  be  the  doctrine  of  Christ.     We  must  abide,._ihen,-liyL  ±he 
\  ,'opinion  of  the  learned  and  acute  Jerome,  who  says,  that  the  bread,  by 
y  virtue  of  Christ's  word,  is,  sacramentally,  the  body  of  our  Saviour.     Of 
what  sort  tliatjaread  is,  and  of  what  it  is  in  its  o^Yn  natiu'e,  the  true 
'theologian  can  see  by  observation  of  other  hosts,  not  consecrated. 


\ 


III. 

SHOWING  THAT  THE  BREAD  REMAINS  BREAD  AFTER  CONSECRATION. 

Alithia.  I  am  delighted  with  your  stringent  and  lucid  replies  to  the 
heretics  in  this  matter,  and  the  more  so,  because  so  great  a  multitude 
of  friars,  and  others,  who  call  themselves  Christians,  exclaim  against 
your  doctrine,  and  plot  in  various  ways  against  your  life.  According  to 
your  former  statements,  these  men  are,  of  necessity,  manifest  heretics, 
and,  consequently,  should  be  expelled  the  church,  or,  at  least,  excluded 
from  every  grade  of  ecclesiastical  dignity,  and  so  from  all  holding  of 
temporalities  and  receiving  of  alms.  I_pray  you^  uow,  to  explain 
how  it  is  that  the  bread  remains  bread  after  consecration,  for  many 
declare  that  if  they  had  behoved  thus,  they  would  never  have  observed 
the  ceremony  as  they  have  done. 

Phkonesis.  On  a  subject  of  this  nature,  we  must  attend  to  the  -words 
of  Scripture,  and  give  them  absolute  credence.  And  the  words  of 
Scripture  tell  us  tTiatl;hi's~sacrament  is  the  body  of  Christ,  not_that 
it  rvill  be,  or  that  it  is  sacrameutally"a"j'i(/^<re  of  the  body  of  Christ. 
Accordingly  we  must,  on  this  authority,  admit,  without  reserve,  that 
the  bread,  which  is  this  sacrament,  is  veritably  the  body  of  Christ.  But 
the  simplest  layman  will  see  that  it  follows,  that  inasmuch  as  this  bread 
is  the  body  of  Christ,  it  is  therefore  bread,  and  remaiiiS-breadj_and  is  at 
once  both  bread  and  the  body  of  Christ.  Again,  the  point  may  be 
illustrated  by  examples  of  the  most  palpable  description.  It  is  not 
necessary,  but,  on  the  contrary,  repugnant  to  truth,  that  a  man,  when 


ON  THE  EUCHAEIST.  139 

raised  to  the  diguity  of  lordship  or  prehicy,  should  cease  to  be  the  same 
person.  The  man,  or  the  same  substance,  would  remain,  in  all  respects, 
though  in  a  certain  degree  elevated.  So  we  must  believe  that  this 
bread,  by  virtue  of  the  sacramental  words,  becomes,  by  the  consecration 
of  the  priest,  veritably  the  body  of  Christ,  and  no  more  ceases  to  be 
bread,  than  humanity  ceases,  in  the  instance  before  supposed;  for  the 
nature  of  bread  is  not  destroyed  by  this,  but  is  exalted  to  a  substance 
more  honoured.  Do  we  believe  that  John  the  Baptist,  who  was  made 
by  the  word  of  Christ  to  be  Elias,  (Matt,  xi.)  ceased  to  be  John,  or 
ceased  to  be  anything  which  he  was  substantially  before  ?  In  the  same 
manner,  accordingly,  though  the  bread  becometh  the  body  of  Christ,  by 
virtue  of  his  words,  it  need  not  cease  to  be  bread.  JFor  it  is  bread 
substantially,  after  it  has  begun  to  ba  sacramentally  the  body  of  Christ. 
For  thus  saith  Christ,  "  This  is  my  body,"  and  in  consequence  of  these 
words,  this  must  be  admitted,  like  the  assertion  in  the  eleventh  chap- 
ter of  the  gospel  of  Matthew,  about  the  Baptist  :  "  And  if  ye  will 
receive  it,  this  is  Ehas."  And  Chmt^doth  not,  to  avoid  equivocation, 
contradict  the  Baptist,  when  he  declares,  "1  am  not  Elias."  The 
one  meaning  that  he  was  Ehas  figuratively^  the  other,  that  he  Avas 
not  ^\i?is  personally.  And  in  the  same  manner  it  is  merely  a  double 
meaning,  and  not  a  contradiction,  in  those  who  admit  that  this  sacra- 
ment is  not  naturally  the  body  of  Christ,  but  that  this  same  sacrament 
is  Christ's  body  figuratively.  ) 

Concerning  the  assertion  made  by  some  hardened  heretics,  that 
they  would  never  have  celebrated  the  ordinance  had  they  beheved  this, 
it  would,  indeed,  have  been  well  for  the  church,  and  have  contributed 
much  to  the  honour  of  God,  if  such  apostates  had  never  consecrated 
their  accident^  for  in  so  doing  they  blaspheme  God  in  many  ways, 
and  make  Him  the  author  of  falsehood.  For  the  world  God  created 
they  straightway  destroy,  inasmuch  as  they  destroy  what  God 
ordained  should  be  perpetual — primary  matter — and  introduce 
nothing  new  into  the  world,  save  the  mendacious  assertion,  that  it 
pertains  to  them  to  perform  unheard  of  miracles,  in  which  God  himself 
certainly  may  have  no  share.  In  fact,  according  to  their  represen- 
tations, they  make  a  new  world.  What  loss  would  it  have  been,  then, 
if  heretics,  so  foolish,  had  never  celebrated  an  ordinance,  the  proper 
terms  of  which  they  so  little  understand,  and  who  are  so  ignorant  of 
the  quiddity  of  the  sacrament  they  observe  and  worship  ? 

With  regard  to  the  points  touching  the  truth  of  the  belief,  that 
this  sacrament  is  bread,  let  heretics  be  on  the  watch,  and  summon 
up  all  their  powers  ;  for  He  who  is  caUed  Truth,  teaches  us  (Matt,  vi.) 
to  pray  that  he  would  give  us  our  daily,  or  supersubstantial  bread. 
And  according  to  Augustine,  on  this  passage  in  om*  Lord's  sermon  on  the 


1-10  THE  TRIALOGUS. 

mount,  by  daily  bread,  Christ  intends,  among  other  happy  significations, 
this  veneral)le  sacrament.  Are  we  not,  then,  to  believe,  what  would 
follow,  viz.  that  if  the  sacrament  for  which  we  pray  is  our  daily  bread, 
then  in  the  sacrament  there  must  be  bread  ?  In  the  same  manner  the 
apostles  recognised  Christ  with  breaking  of  bread,  as  we  are  told 
in  Luke  xxiv.  And  Augustine,  Avith  the  papal  enactment,  De  Con. 
Dist.  III.  non  omnes,  tells  us  that  this  bread  is  this  venerable  sacrament. 
Or  are  we  to  doubt  its  following,  that  the  apostles  having  known  Christ 
in  the  breaking  of  this  bread,  therefore  that  seeming  bread  must  have 
been  bread?  Our  apostle,  likewise,  who  takes  his  meaning  from 
our  Lord,  calls  this  sacrament  the  bread  which  we  break,  as  is  manifest 
in  1  Cor.  x.,  and  often  again  in  the  following  chapter.  Who  then 
would  venture  to  blaspheme  God,  by  maintaining  that  so  chosen  a 
vessel  could  apply  erroneous  terms  to  the  chief  of  the  sacraments, — 
especially  with  the  foreknowledge  that  heresies  would  take  their  rise 
from  that  very  subject  ?  It  is  impossible  to  beheve  that  Paul  woidd 
have  been  so  careless  of  the  church,  the  spouse  of  Christ,  as  so 
frequently  to  have  called  this  sacrament  bread,  and  not  by  its  real 
name,  had  he  known  that  it  was  not  bread,  but  an  accident  without  a 
subject ;  and  when  he  was  besides  aware,  by  the  gift  of  prophecy,  of  all  the 
future  heresies  which  men  would  entertain  on  the  matter.  Let  these 
idiot  heretics  say,  and  bring  sufficient  reason  to  prove  their  statements, 
what  this  sacrament,  which  their  falsehoods  desecrate,  really  is,  if 
not  the  holy  bread.  As  was  said  above,  Christ,  who  is  the  first 
Truth,  saith,  according  to  the  testimonies  of  the  four  evangelists, 
that  this  bread  is  his  body.  Wliat  heretic  ought  not  to  blush,  then, 
to  deny  that  it  is  bread? 

We  are  thus  shut  up,  either  to  destroy  the  verity  of  Scripture,  or  to 
go  along  with  the  senses  and  the  judgment  of  mankind,  and  admit 
that  it  is  bread.  Mice,  and  other  creatures,  are  aware  of  this  fact ; 
for  according  to  philosoj)hers,  they  have  the  power  of  discerning  Avhat 
is  good  for  them  to  eat.  Oh,  if  believers  in  the  Lord  will  look  on,  and 
see  Antichrist  and  his  accomplices  so  strong  as  to  have  power  to 
condemn  and  persecute  even  unto  death,  those  sons  of  the  church  who 
thus  yield  their  behef  to  the  Gospel,  yet  certain  I  am,  that  though 
the  truth  of  the  Gospel  may  for  a  time  be  cast  down  in  the  streets, 
and  be  kept  under  in  a  measure  by  the  threats  of  Antichrist,  yet 
extinguished  it  cannot  be,  since  he  who  is  the  Truth  has  said, 
that  "  heaven  and  earth  shaU  pass  away,  but  that  his  words  shall 
not  pass  away!"  Let  the  believer,  then,  rouse  himself,  and  demand 
strictly  from  our  heretics,  what  the  nature  of  this  venerable  sacrament 
is,  if  it  be  not  bread  ;  since  the  language  of  the  Gospel,  the  evidence  of 
our  senses,  and  aiguments  that  have  in  their  favour  every  probability, 


ON  THE  EUCHARIST.  141 

say,  that  so  it  is.  For  I  am  certain,  that  even  heathens,  who  make 
their  own  gods,  are  perfectly  aware  of  what  they  are  in  their  own 
proper  nature,  though  they  pretend  that  a  portion  of  divinity  is 
bestowed  upon  them  supernaturally  by  the  highest  God  of  all.  The 
believer,  therefore,  hesitates  not  to  affirm,  that  these  heretics  are  more 
ignorant,  not  only  than  mice  and  other  animals,  but  than  jsagans  them- 
selves ;  while  on  the  other  hand,  our  aforementioned  conclusion,  that 
this  venerable  sacrament  is,  in  its  own  nature,  veritable  bread,  and 
sacramentally  Christ's  body,  is  shown  to  be  the  true  one- 


IV. 


THE  PRECEDING  STATEMENTS  CONFIRMED  BY  ARGUMENT. 

Alithia.  I  am  pleased  to  find  that  a  man  must  be  shut  up,  as  it 
seems,  to  one  of  two  courses, — denying  the  evangelist,  as  an  arch- 
heretic,  or  admitting  what  you  require  concerning  this  sacrament.  Will 
you  now  addafewjirguments  to  the  authorities  you  have  brought 
forward,  for  we  all  admit  that  God  can  do  nothing  without  good 
reason,  that  he  cannot  destroy  a  guiltless  existence,  or  put  confusion 
on  that  intelligence  which  he  has  implanted  in  our  nature,  unless  some 
greater  good,  or  better  reason  shall  induce  him  ? 

PhrONEsis.  I  am  pleased  with  your  manner  of  expressing  confidence 
in  God.  We  must,  in  order  to  the  end  now  proposed,  proceed  in 
the  way  which  the  arguments  on  this  topic  require,  that  the  truth 
of  oiu-  faith  may  the  more  clearly  appear.  Let  us  lay  it  do^vn,  then,  that 
of  all  the  external  senses  which  God  has  bestowed  upon  man,  touch 
and  taste  are  least  Hable  to  error  in  the  judgments  they  give.  But  this 
heresy  woidd  overturn  the  evidence  of  those  senses  without  cause  ;  and 
the  sacrament  which  does  that  must  be  a  sacrament  of  Antichrist. 
With  regard  to  the  evidence  of  touch  in  the  sacrament,  the  certainty  of 
experiment,  which  the  heretic  will  not  deny,  shows  us  that  this  con- 
secrated bread,  when  but  newly  baked,  difiers  in  its  manner  of  break- 
ing, in  the  degree  of  brittleness,  and  the  sort  of  sound  produced  in 
breaking  it,  from  bread  that  is  stale,  and  which  is  of  greatest  toughness 


142  THE  TRIALOGUS. 

in  damp  weather.  Now  accidents  of  this  sort,  hardness,  softness,  brit- 
tleness,  toughness,  cannot  exist  per  se ;  nor  can  they  be  the  subjects 
of  other  accidents  :  it  remains,  therefore,  that  there  must  be  some 
subject,  as  bread,  or  some  thing  by  which  they  are  made  subjects. 
For  since  this  sacrament,  which  is  always  the  same,  is  found  at 
one  time  hard,  at  another  soft  ;  at  one  time  brittle,  at  another  tough ;  the 
philosopher  plainly  sees,  that  there  must  be  a  subject  of  some  sort 
besides,  as  the  seat  of  qualities,  which  undergoes  these  respective  changes, 
(for,  otherwise,  all  distinction  between  such  accidents  must  be  denied,) 
or  else,  in  such  a  transmutation,  a  new  sacrament  is  continually 
created.  But  if  the  first  be  granted,  then  no  accident  is  distinguished 
from  a  material  substance  ;  and  since  those  accidents  remain,  they 
would  then  become  the  material  stibstance,  as  in  the  first  instance. 

In  the  same  way  in  the  sacrament  of  the  cup,  the  same  applies  to  the 
sense  of  taste,  since  it  may  happen  that  the  wine,  though  retaining  at 
first  its  taste  and  sweetness,  might,  by  remaining  in  the  vessel  a  day, 
lose  its  taste  and  become  sour.  Now  according  to  the  judgment  of  our 
taste,  and  our  reason,  we  must  supply  a  subject  of  some  sort,  whose 
qualities  are  thus  changed.  For  quantity,  svich  as  length,  breadth,  and 
thickness,  does  not  admit  of  the  predication  of  qualities  of  this  sort 
concerning  them.  We  must  therefore  admit  a  subject  besides  quantity, 
which  is  changed  by  qualities  of  this  sort,  since  the  quantity  must 
always  be  existing  whenever  the  substance  is  rarified  or  condensed. 

But  I  have  argued  at  length  on  this  point  elsewhere,  and  brought 
against  this  error  the  testimony  of  Augustine  in  many  places.  I  proceed, 
therefox-e,  to  remark,  in  the  third  jjlace,  on  the  great  perplexity  consequent 
on  the  delusion  to  which  our  internal  faculties  are  subject,  since  when 
the  knowledge  obtained  by  our  external  senses  is  insufiicient,  the  inward 
senses  must  be  subject  to  delusion  ;  and  no  heretic  of  this  sort  will 
afiirm,  in  the  terms  of  the  schools,  that  he  is  acquainted  -with  the 
quiddity,  or  the  diiFerentia  of  sensible  substances.  On  the  contrary,  he 
will  admit,  with  ignorant  philosophers,  that  of  such  sensible  existences, 
he  knows  nothing  ;  so  that,  it  being  admitted  that  many  hosts  consecrated 
and  imconsccrated,  may  be  mingled  together  by  men  Avho  are  not  aware 
of  it,  then  the  heretic  cannot  distinguish  his  accident  from  bread,  just 
as  we  cannot  distinguish  between  consecrated  and  unconsecrated  hosts, 
inasmuch  as  the  effect  of  consecration  is  not  sensible,  but  beyond  the 
perception  of  the  senses.  Mirie,  however,  have  an  innate  knowledge, of  _ 
the  fact,  that  the  substance  of  bread  is  retained,  as  at  first ;  but  these 
unbelievers  have  no  such  knowledge,  since  they  know  not  what  bread  or 
what  wine  are  consecrated,  except  as  they  have  seen  the  act  of  consecra- 
tion performed.  That  which  is  consecrated  does  not  admit  of  a  second 
consecration,  because,  if  so,  an  accident,  per  se,  without  bread  or  wine,  may 


ON  THE  EUCHARIST.  .  143 

be  consecrated.  It  is  plain,  accordingly,  that  they  must  ever  be  in  doubt 
as  to  whether  they  do  tiaily  consecrate.  What,  I  ask,  could  move  our 
Lord  Jesus  Christ,  thus  to  take  away  the  power  of  judgment  from  his 
worsliippers  ?  In  no  way  doth  it  redound  to  their  good,  nor  can  it 
be  estabUshed  by  reason  or  Scripture,  that  it  is  necessary  for  men  to  be 
so  deceived  ;  for  bread  and  wine,  retaining  their  old  form,  woiild  be  a 
fitter  representation  of  the  body  and  blood  of  Christ,  than  an  accident 
without  a  subject  {  and  the  body  and  blood  of  Christ  can  b^^  well  in 
any  part  whatever  of  such  a  body,  as  in  any  particle  of  such  a  most 
nionstroiii"accident ;  and  then  would  Scripture  faith  be  preserved,  the 
advantage  on  all  sides  more,  and  the  reverence  for  God  greater.  In  like 
manner,  such  blasphemers  convict  the  prelates,  beyond  escape,  of  a 
culpable  negligence  as  regards  the  duties  of  the  grammarian.  For  the 
schoolmaster  teaches  the  translation  of  the  aforesaid  Latin  words,  accord- 
ing to  the  common  imderstanding  of  them  ;  but  to  avoid  the  danger  of 
heresy,  it  should  be  enjoined  upon  such  persons  to  teach  their  boys  to 
translate  them  in  accordance  with  that  blasphemous  absurdity.  The 
apostles  knew  the  Lord  in  tlie  breaking  of  bread,  i.e.,  in  the  breaking  of 
an  accident  without  a  subject ;  for  otherwise  a  boy  of  capacity  might 
imagine  that  the  bread  had  been  substantially  broken  by  God — a  mosf 
perilous  notion  according  to  these  heretics.  The  schoolmaster  would  be 
culpable  who  did  not  explain  such  an  eg^uivocation  as — the  dog  shines  in 
the  sky,  but  were  to  teach,  according  to  the  ordinary  meaning  of  the  word, 
that  a  barking  animal  and  not  a  star  shone  there.  Much  rnore  culpable 
would  he  be,  then,  if  lie  shouU  ffuTto^explltin  an  equivocal  expression 
in  a  matter  involving  such  an  injury  to  the  faith.  But  blessed  be  the 
Lord  of  goodness,  that  he  hath  so  confounded  the  wisdom  of  these 
heretics,  that  to  this  very  day  they  know  not  how  to  construe  the 
aforesaid  words  of  the  Gospel,  so  as  to  make  them  yield  the  sense  they 
affix  to  them.  For  neither  in  construing  nor  in  preaching  do  they 
themselves  understand  their  own  words,  when  they  say  that  the  apostles 
knew  Christ  in  the  breaking  of  bread,  i.e.,  of  an  accident  without  a 
subject.  And  so  Antichrist,  in  this  heresy,  overturns  grammar,  logic, 
and  natural  science ;  and,  what  is  more  lamentable,  destroys  the 
meaning  of  the  Gospel.  But  God,  as  he  always  preserveth  a  natural 
understanding  among  the  laity,  so  he  hath  always  kept  the  catholic  sense 
among  some  of  the  clergy,  as  in  Greece,. or  elsewhere,  according  to  his 
pleasvire.  Oh  who  can  excuse  the  friars,  and  other  apostates,  in  that 
they  know  not  how,  or  do  not  dare,  or  through  jealovisy  do  not  wish,  to 
instruct  the  people  on  these  points,  from  whom,  to  say  nothing  of  their 
obligation  to  love  the  brethren,  they  receive  so  great  emolument  ? 
Verily  the  natural  understanding  of  man  would  condemn  false  brethren 
of  this  sort,  for  like  foes  at  home,  they  would  do  more  than  idolaters 


144  ■  THE  TRIALOGUS. 

abroad,  to  perplex  the  simple  populace.  Wliat  greater  blasphemy  than 
to  assert  that  Christ,  who  is  God,  and  the  Lord  of  truth,  hath  given 
special  authority  to  errors  of  this  sort  among  his  people  ?  Without  a 
doubt  the  chief  cause  is  a  departure  from  the  commandments  of  the 
Gospel.  Thus  these  false  followers  of  Antichrist  show  themselves  more 
ignorant  than  brutes  or  pagans. 


HOW  AND  FROM  WHAT  CAUSE  THE  HERESY  CONCERNING  THE  SACRAMENT 
OF  THE  EUCHARIST  HATH  GROWN  UP. 


Alithia.  I  am  pleased  to  hear  you  express  yourself  so  boldly  in  behalf 
of  evangeUcal  truths,  and  that  you  have  so  far  unfolded  them  by  argu- 
ment. But  I  would  fain  know  how,  and  from  what  cause  it  was,  that 
this  heresy  took  its  rise,  even  supposing  it  to  have  been  introduced  by 
Satan  and  his  followers  into  the  church. 

Phronesis.  I  should  be  Avorse  than  an  infidel  were  I  not  to  defend 
unto  the  death  the  law  of  Christ;  and  certain  I  am,  that  all  the  heretics 
and  disciples  of  Antichrist  can  never  impugn  this  evangelic  doctrine. 
On  the  contrary,  I  trust,  through  our  Lord's  mercy,  to  be  superabun- 
dantly rewarded  by  him  after  this  short  and  miserable  life  for  this  lawful 
contention  which  I  wage.  I  know  from  the  Gospel,  that  Antichrist,  with 
all  his  devices,  can  only  kill  the  body,  but  Christ,  in  whose  cause  I  con- 
tend, can  cast  both  soul  and  body  into  hell-fire.  Certain  I  am,  that  he 
Avill  not  suffer  his  servants  to  be  destitute  of  what  is  needful,  since  he 
freely  exposed  himself  to  a  dreadful  death,  and  has  ordained  that  all  his 
more  beloved  disciples  shall  undergo  severe  suflfering  Avith  a  view  to 
their  profiting. 

The  reason  why  men  fall  into  this  heresy,  is  that  they  disbelieve  the 
Gospel,  and  embrace  in  preference  the  paj^al  laws  and  apocrj^hal  say- 
ings. And  of  all  the  kinds  of  infidelity  that  ever  grew  up  in  the  clnu-ch 
of  God,  this  draws  men  down  deeper  and  more  impercejitibly  into  the 
vortices  of  error,  and  causes  more  to  apostatise  from  our  Lord  Jesus  Christ. 
And  be  it  granted  that  Innocent  IIL  was  led  away  l)y  this  madness, 
though  the  friars  take  upon  themselves  to  say  that  it  is  not  my  place  to 


ON  THE  EUCHARIST.  145 

discuss  this  point,  yet  I  am  sure  from  the  faith  of  Christ,  that  whatever  he 
(Innocent  III.)  has  laid  down  in  this  matter,  should  not  be  received  by 
beUevers,  except  in  as  far  as  it  is  founded  on  the  commandments  of  the 
Gospel,  for  the  same  faith  of  Christ  makes  me  confident  that  all  truth  is 
contained  therein,  and  especially  all  truth  relating  to  faith,  and  most  in 
harmony  with  its  design.  Since  these  things  are  not  from  Christ  or  his 
law,  but,  on  the  contrary,  it  is  contained  in  his  law,  as  is  plain  from  what 
is  said  before,  that  this  sacrament  is  the  body  of  Christ  and  bread,  every 
believer  ought  accordinglyT6"obey  his  Lord  herein.  But  herein  it  is 
manifestly  inferred,  that  the  sacrament  is  not  an  accident  without  a  sub- 
ject^^ince  it  cannot  be  showiTthat  God  has  raised  an  accident  to  be  his 
body.  Accordingly,  adhering  to  the  faith,  I  wiU  deny  this  as  the 
greatest  heresy,  and  with  this  view  I  have  elsewhere  sent  the  satraps  the 
following  conclusions  thereupon,  with  a  protest  agreeably  thereto.  The 
first  is  : — If  by  virtue  of  these  sacramental  words  an  accident  is  matter 
without  a  subject  in  the  sacrament  of  the  altar,  that  accident  is  itself  the 
sacrament.  It  is  plain  frorn  this.  that_ the  said  sacrament,  according  to 
the  concurrent  acknowledgment  of  these  heretics,  is  not  a  substance,  so 
that  the  sacramental  words  leave  nothing  remaining  in  the  sacrament 
save  this  sort  of  accident.  The  second  conclusion  is,  that — Of  all  the 
heresies  that  have  ever  grown  up  in  the  holy  church  of  God,  none  is 
more  abominable  than  that  which  makes  this  venerable  sacrament  an 
accident  without  a  subject  : — it  being  plain,  that  by  this  heresy,  the 
very  words  of  Christ  are  made  to  be  heretical,  so  far  as  in  it  lies,  and 
heresy  is  introduced  over  the  greater  part  of  the  church.  The  third 
conclusion  is,  that  this  sacrament  is,  on  the  testimony  of  the  Gospel, 
true  bread  naturally,  and  the  body  of  Christ  veritably  and  sacra- 
mentally,  as  the  above-mentioned  passages  from  the  Gospels  show. 

With  regard  to  your  second  question,  it  appears  to  me  that  Christ, 
who  is  head  over  all  devils,  teaches  us  figuratively  by  this,  how  the 
kingdom  of  the  evil  one  is  divided  against  itself,  and  must  finally  be 
made  desolate,  showing  that  its  principal  supporters  in  their  very  bless- 
ing are  divided  against  themselves — as  in  the  matter  of  the  sect  of  the 
friars,  so  that  each  one  of  them  is  opposed  to  all  the  rest,  and  no  one  can 
efiiciently  maintain  its  own  sentiments.  And  inasmuch  as  their  prelates 
presume  to  bless,  for  the  payment  of  money,  those  whom  the  Lord  hath 
cursed,  so  they  often  curse  those  whom  the  Lord  hath  blessed  ;  accord- 
ingly the  Lord  signifies  to  us,  in  that  passage  of  Malaclii,  that  their  bene- 
diction after  their  own  pleasure,  should  often  be  called  the  malediction 
of  God.  For  they  say  that  in  the  consecration  of  their  host,  they  bless 
the  bread  and  wine  so  that  it  becomes  nothing,  since  according  to  their 
doctrine  no  part  of  it  remains  in  the  body  of  Christ,  or  in  his  sacrament, 
but  taking  annihilation  in  its  proper  sense,  it  is  annihilated  and  turned 

L 


146  THE  TRIALOGUS. 

into  nothing.  But  Christ,  though  he  was  called  an  austere  man  by  the 
slothful  servant,  never  cursed  anything  whatever  with  a  severity  like 
this,  for  when  he  cursed  the  fig-tree  (Mark  xi.)  the  substance  of  the  tree 
remained,  since  Christ  destroyeth  not  utterly  his  creatures  on  account  of 
sin,  or  the  appearance  of  sin,  and  since  no  creature  can  do  anytliing 
imless  -without  the  previous  act  of  God.  Hence  it  is  plain,  that  though 
they  may  bless  the  bread  (as  they  falsely  say)  so  as  to  cause  it  to 
become  nothing,  yet  Christ,  since  it  is  his  own  workmanship,  preserves 
it.  Nor  must  we  pass  over  what  is  said  by  John,  in  his  treatise  "  On 
God,"  that  the  bread  remains  bread,  biit  that  where  it  is  unknown,- 
since  believers _a.re_  well  as.sured  that  the  bread,. by. yirtiie  of  the  blessing 
of  Christj  is  turned_mto_a  something  better,  because  it  is  turned  into  the 
body  of  our  Lord,  and  remains  bread  because  the  body  itself  remains 
sacramentally  ;  and_i£  tliey_^ay_^iLis„traaisubst;mtmted,  by  virtue  of  the 
sacramental  words,  it  is  enough  for  me,  since  that  substance  caiihbr pass 
!  into  another  which  has  no  existence  in  the  passage.  Let  uspralse  Jesus 
Christ,  then,  in  that  the  author  of  this  lie  is  not  He  who  spake  and  it  was 
done,  but  rather  that  liar  who  spake  and  it  was  not  done,  who  com- 
manded and  it  was  brought  to  nought.  But  if  you  reply  that  it  follows 
from  this,  that  the  pope  and  his  cardinals  have  many  times  erred  from 
the  faith,  and  often  deceive  both  themselves  and  their  churches,  the 
conclusion  is  true,  though  lamentable.  Whether,  however,  they  died 
penitent  for  such  heresy,  or  remained  heretics  after  death,  it  is  not  for 
us  rashly  to  decide.  Yet  God  who  knoweth  things  secret  knoweth  the 
truth  in  this  matter,  as  do  those  to  whom  it  is  his  pleasui'e  himself  to 
reveal  it.  For  we  are  not  bound  to  proclaim  or  beUeve  that  any  pope, 
as  such,  is  a  father  in  the  greatest  blessedness  after  death,  as  his  greedy 
flatterers  during  his  lifetime  clamorously  assert,  but  the  more  he  de- 
parted in  Ufe,  even  to  the  last,  from  the  pattern  of  Chrigt,  the  more  deep 
will  be  his  condemnation  in  hell.  But  I  believe  many  have  been  led 
into  this  heresy  who  finally  repented,  as  was  the  case,  in  my  opinion, 
Avith  the  Bishop  of  Lincoln  and  others,  who  have  left  behind  them  in 
their  writings  the  opinion,  that  an  accident  cannot  exist  without  its 
subject,  and  yet  the  aforesaid  Bishop  of  Lincoln,  in  his  "  Glossa  de  Di- 
vinis  Nominibus,"  thus  writes — "  An  accident  may  perhaps  {forte)  exist 
without  a  subject."  I  believe  this  subtle  doctor  to  have  meant  that  such 
an  accident  in  the  sacrament  must  exist  in  the  act  of  our  mind,  since  we 
have  sensation  actually  to  admonish  vis.  But  the  consideration  of  the 
quiddity  of  its  substance  must  ha  put  in  abeyance,  and  our  consideration 
of  the  created  substance  must  be  employed  about  that  which  is  signified 
by  it — as  a  man  entering  a  church  does  not  set  himself  to  consider  the 
quiddity  of  the  wood  of  the  image,  or  the  cross,  but  worshippeth  it  in 
respect  of  that  of  which  it  is  the  sign.     So  it  is  in  the  matter  of  the  con- 


ON  THE  EUCHARIST.  147 

secrated  host ;  and  because  this  is  sometimes  the  case  and  sometimes  not, 
I  repeat  what  the  Bishop  of  Lincoln  says,  "  there  may  perhaps  be  an 
accident  without  a  subject."  It  is  in  this  way  that  those  philosophers 
speak,  who  hold  that  time  has  its  existence  in  the  mind,  and  that  it  is 
rendered  sensible  by  the  act  of  attention.  For  the  existence  of  time  is 
known  to  us  because  it  is  the  measure  of  sensible  motion,  by  the  actual 
consideration  of  the  mind  ;  just  as  that  which  is  perceptible  to  the 
senses,  has  this  passive  power  reduced  to  act,  during  the  time  that  it  is 
actually  being  perceived.  I  think  it  very  probable  that  great  philoso- 
phers have  been  secretly  of  this  opinion  on  the  matter.  But  it  would 
be  useless  to  inquire  into  the  intention  of  the  author  of  this  error.  So 
I  leave  the  discussion  and  contention  with  regard  to  this  gloss  to  be 
carried  on  by  theologians,  being  certain  always  of  the  faith  of  the  Gos- 
pel, whereupon  I  rest  without  the  smallest  fear. 


VI. 


IN  WHAT  WAY  THE  BREAD  IS  THE  BODY  OF  OUR  LORD,  AND  NOT 
THE  IDENTICAL  BODY  ITSELF. 


Alithia.  I  am  pleased  again  with  the  acute  and  lucid  explanation  of 
your  sentiments,  and  in  my  opinion,  the  truth  ofScripture  is  of  infinitely 
greater  authority  than  that  of  any  person  now  jivingj^  or  of  any  com- 
iXUinity^that_could_be_jiajaed^  so  that  if  there  had  been  a  hundred 
popes,  and  aU  the  friars  had  been  turned  into  cardinals,  no  concession 
ought  to  have  been  made  to  their  opinion  in  a  matter  of  faith,  save  in  so 
far  as  they  rest  upon  Scripture.  I  see  farther,  that  you  do  not  condemn 
the  pope,  or  any  one,  on  account  of  this  error,  because  you  are  ignorant 
in  what  way  they  died ;  but  it  is  far  more  likely  in  your  eyes  that 
doctors  have  erred  from  the  faith,  or  been  slothfully  silent,  than  that  a 
single  word  of  the  Gospel  may  possibly  be  false. 

But  there  is  one  thing  I  would  fain  know,  and  that  is,  ijQ_  what  sense 
thebj:£adr4g-the-body  of  thfi.IiO.rdj  and  yet  not  identically  thevery  body. 

PiiRONESis.  I  see  that  you  discern  the  truth  on  many  points  ;  and  as 
to  the  mode  in  which  that  bread  is  the  body  of  our  Lord,  such  it  surely 

L  2 


148  THE  TRIALOGUS. 

is, — believe  this  firmly,  for  Christ,  who  cannot  lie,4iatfe-so  said.  Now 
you  know  there  are  three  methods  of  predication— the  formal,  the  essen- 
tial,  andthe  figujcative.-.  Passijig  by  the  two  former,  let  us  here  attend 
to  the  third.  It  is^  a£cordin£_to_tlie  _third  mode  that  ^Chi'ist,.  as  I  have 
before  observed  to  you,  _calls_Jjohn_the_Baptist  Elias,  (Matt,  xi.)  The 
apostle  says  of  Christ,  (2  Cor.  x.,  when  deducing  a  moral  from  the  acts  of 
the  old  law,)  that  heL.was._a_Jilck.  And  in  Gen.  xii.,  the  Scripture 
asserts,  that  seven  ears  of  corn,  and  seven  fat  kine,  are  the  seven  years 
of  fertility.  And  as  Augustine  observes,  the  Scripture  does  not  say — 
are  the  signs  of  those  years,  but  that  they  are  the  years  themselves. 
And  you  will  meet  with  such  modes  of  expression  constantly  in 
Scripture.     And  in  these  expressions,  without  a  doubt,  the  predication  is 

/  imade  figuratively,  and  is  not  the  predication  essential,  or  the  predication 
formal.  Now  all  such  expressions  show  that  the  thing  (res)  of  the 
subject,  is  ordained  by  God  to  be  the  figure  of  the  thing  of  the 
predicate.  So^^g^i^^  it  is  said,  that  the  sacramental  bread  is,  after  that 
mode,  sj)ecially  the  body  of  the  Lord,  since  Christ  has  so  declared  autho- 
ritati'vely. '  Yet  I  am  i-eady  to  believe  in  a  more  subtle  meaning,  should 

,  "I  be  taught  it,  either  by  Scripture  or  liy  reason.  But  of  this  meaning  t 
am  confident,  nor  have  hei'etics,  who  would  oppose  meT^airy"  means  of 
resistance  on  this  point,  since  according  to  appearance,  this  accident 
without  a  subject,  as  they  teach,  which  is  the  sacrament,  is  the  body  of 
Christ,  that  is,  sacramentally  the  sign  and  figure  of  the  body  itself.  Then 
there  is  a  greater  relation  between  bread  and  the  body  of  Christ,  (as 
Augustine  shows,)  than  between  it  and  an  accident  of  this  sort ;  where- 
fore it  is  no  mere  colouring  to  say  that  the  bread  is  figuratively  the 
body  of  Christ.  For,  as  Augustine  teaches,  in  what  he  says  on  John — 
corn  is  collected  of  a  mviltitude  of  grain,  and  ground  ;  secondly,  water 
is  j^oured  on  it,  and  it  is  kneaded  ;  and  thirdly,  it  is  taken  as  the  food 
of  the  body  for  nourishment.  In  a  similar  way  believers  receive  the 
sacramental  bread  in  fragments  ;  it  is  afterwards  watered  by  evangelical 
faith,  and  kneaded  in  the  heart  ;  and  when  baked  by  the  fire  of  charity, 
is  spiritually  eaten.  Accordingly,  Augustine  says,  on  John,  "Beheve 
with  a  faith  moulded  by  charity,  and  thou  hast  eaten  ; "  and  this  must 
be  understood  of  eating  spiritually. 

Furthermore,  those  heretics  are  not  to  be  listened  to,  who  endeaA^our 
to  do  away  with  the  meaning  thus  assigned,  by  the  false  objection,  that 
such  a  figurative  mode  of  expression  is  not  used  on  any  other  occasion 
in  the  Gospel.  For  in  Luke  xxii.  it  is  immediately  subjoined,  "Do  this 
in  remembrance  of  me  ;"  as  if  it  had  been  said — This  sacramental  bread 
should  be  taken  as  an  efficient  memorial  of  me.  Paul  (1  Cor.  xi.) 
speaks  in  a  similar  manner — "this  cup,"  &c.,  where  there  can  be  no 
doubt  of  its  being  a  figurative  expression  ;   since  in  Mark  xiv.  Christ 


ON  THE  EUCHARIST.  149 

saitli,  "This  is  my  blood,"  &c.,  where  the  words  show  the  same  thing  ; 
for  the  mind  of  the  Catholic  cannot  comprehend  that  the  bread  is  the 
body  of  Christ,  except  by  a  figiu-ative  understanding  of  these  words  ; 
inasmuch  as  to  identify  these  two  things  is  impossible.  Beyond  all 
doubt,  then,  the  expression  "this  is  my  body,"  is  figurative,  as  are  those 
in  the  Gospel  of  John  :  "  unless  ye  eat  the  flesh  of  the  Son  of  man," 
mth  nfanyll&e  them,  which  Christ  spake  in  another  sense.  Neverthe- 
less, there  are  some  expressions  in  Scripture  which  raust  be  understood 
plainly  and  without  figure,  as  we  grant  in  the  matter  of  the  incarnation, 
that  our  Jesus  is  God  and  man,  which  is  plain  from  collated  passages, 
as  John  i.,  Eph,  i.,  and  Heb.  i.  Whence  it  is  thought  that  the  cunning 
of  the  fiend  hath  long  been  busy  about  this  fallacy,  to  lead  the  church 
into  that  heresy.  And  the  cause  of  it  is  that  the  church  prelates  are  ^y 
not  preferred  according  to  Christ's  ordaining,  nor  does  the  law  of  1^ 
Antichrist  suffer  them  to  be  zealoiis  for  the  law  of  the  Lord.  As  if  the 
devil  had  been  devising  to  this  effect,  saying,  "If  I  can,  by  my  vicar 
Antichrist,  so  far  seduce  the  behevers  of  the  church,  as  to  bring  them 
to  deny  that  this  sacrament  is  bread,  and  to  believe  it  a  most  abominable 
accident,  I  may  in  the  same  manner  lead  them,  after  that,  to  believe 
whatever  I  shall  have  a  mind,  inasmuch  as  Scriptui'e  language,  and  the 
senses  of  men,  plauily  teach  the  opposite  of  that  dogma  ;  and  doubtless, 
after  a  space,  by  the  same  means,  these  simple-hearted  believers  may 
be  brought  to  say,  that  hoAvever  a  prelate  shall  Uve,  be  he  effeminate,  a 
homicide,  a  simonist,  or  stained  with  any  other  vice,  this  must  never  be 
believed  concerning  him  by  the  obedient  people." 

Nevertheless,  from  motives  of  gain,  such  exemption  must  not  be 
suffered  to  extend  to  the  inferior  clergy.  And  of  the  pope,  it  must  be 
beUeved,  as  though  it  were  a  matter  of  faith,  that  he  falls  into  no  error, 
especially  in  regard  to  the  faith  of  the  chvu'ch,  but  that  he  is  a  most 
blessed  father,  because  he  sins  not.  Thus  it  would  appear,  that  the 
passage  explained  above,  in  Matt,  xxiv., — "Wlien  ye  shall  see  the 
abomination  of  desolation,"  refers  to  this  heresy  about  the  host. 


150  THE  TRIALOGUS. 


VII. 
ON  THE  IDENTIFICATION  OP  THE  BREAD  WITH  THE  BODY  OF  CHRIST. 

Alithia.  I  must  request  you,  brother,  to  show  still  farther,  from 
reason  or  Scripture,  that  there  is  no  identification  of  the  bread  with  the 
body  of  Christ,  and  no  impanation.  For  I  am  by  no  means  pleased 
with  the  spurious  writings  which  the  moderns  use,  to  prove  an  accident 
Avithout  a  subject,  because  the  church  so  teaches.  Such  evidence  should 
satisfy  no  one. 

Pheonesis.  As  to  identificaiiDii,  we  must,  in  the  first  place,  agree 
on  what  you  mean  by  the  term.  It  signifies,  God's  making  natures, 
which  are  distinct  in  species  or  number,  one  and  the  same — as 
though,  for  instance,  he  should  make  the  person  of  Peter  to  be  one  with 
Paul.  I  recollect  having  adduced  many  reasons  to  show  the  impossi- 
bility of  sitch  identity.  For  according  to  this  visionary  theory,  every 
quantitive  part  of  a  permanent  quantity,  as  of  time,  could  be  identified 
vdth  any  other,  which  is  immediately  shown  to  be  impossible.  For  if 
this  were  true  of  A,  supposing  A  to  represent  a  line  of  a  foot  in  length, 
then  every  quantitive  part  of  that  line  is  a  foot  in  length.  Even  the 
very  smallest  must  be  so,  which  is  a  manifest  contradiction.  So  this 
opinion  is  sho'\\Ti  to  be  identical  with  an  impossible  and  heretical  one  ; 
and  the  same  reasoning  is  appHcable  to  time,  or  anything  that  may  be 
named.  For  if  A  is  identical  with  B,  then  both  of  them  remain  ;  since 
a  thing  which  is  destroyed  is  not  made  identical,  but  is  annihilated,  or 
ceases  to  be.  And  if  both  of  them  remain,  then  they  differ  as  much  as 
at  first,  and  differ  consequently  in  nixmber,  and  so  are  not,  in  the  sense 
given,  the  same.  For  it  is  plain,  by  the  mere  force  of  the  language — 
"if  both  of  them  remain" — ^the  pronoun  "them"  being  in  the  plui-al, 
points  to  them  as  numerically  distinct.  In  like  manner,  supposing  there 
were  any  identification  in  the  sense  here  meant,  then  all  their  diflferences 
would  be  made  identical  also.  Every  difference  is  repugnant  to  such 
identification.  By  the  same  consequence,  they  would  be  identical  in 
their  differences,  and  a  thing  of  one  species  identical  with  a  thing  of 
another  species,  an  assertion  which  we  kno^^r  invoh'es  a  contradictiun  in 
terms. 

Alithia.  This  threefold  reason  satisfies  me  that  the  identification 
you  mention  cannot  exist.  But  let  me  request  you  to  destroy  the 
doctrine  of  impanation  held  by  some  false  brethren. 


ON  THE  EUCHARIST.  151 

Phkonesis.  I  am  Certain  _that  this  docti-ine  of  impanation  is  impossible 
and  heretical.  In  the  first  place,  I  oppose  it  by  saying,  that  in  that  case 
the  body  of  Christ,  and  so  Christ  made  glorious  in  the  body, — -vvoiJd 
undergo  all  the  transmutations  which  bread  could  undergo,  and  so  the 
body  of  Christ  would  not  only  be  made  by  the  presbyter  who  celebrates  y 

the  service,  but  by  the  baker,  and  ere  now  be  so  multiplied,  that  Christ  sjt 
would  have  many  bodies  at  once;  and  all  that  could  be  predicated  of 
bread,  would  be  applicable  to  the  body  of  Christ.  So  a  mouse  would 
eat  the  body  of  Christ,  and  that  very  body  would  putrefy,  and  turn  into 
worms,  and  a  priest,  in  celebrating  this  ordinance,  would  commonly 
break  the  neck,  and  all  the  limbs  of  Christ  !  But  what  could  be  more 
hateful,  more  savoiuing  of  the  infidel,  more  disastrous  to  the  catholic 
pilgrim  ?  The  consequence  is  plain,  because  when  two  natures  are  iden- 
tified in  the  same  person,  as  is  plain  in  the  case  of  the  incarnation,  all 
that  is  predicated  of  either  nature  is  applicable  to  the  one  person. 
For  in  this  sense  we  truly  grant,  not  only  that  Christ,  but  that  God,  was 
crucified,  dead,  and  buried,  as  before  he  had  been  temporally  begotten 
and  made  of  a  woman.  But  if,  in  the  same  way,  that  bread  is  so  made 
to  be  the  identical  body  of  Christ,  and  that  body  is  really  Christ  himself, 
that  bread  is  in  reality  made  Christ  as  God.  But  what  idolatry  could  be 
more  odious  ?  For  so  every  church  would  have  its  own  God,  to  whom 
would  be  applicable  all  the  degrading  predications  we  have  mentioned ; 
and  so  the  Deity  would  become  the  basest  thing  in  the  universe !  On  the 
same  ground,  adopting  the  doctrine  of  impanation,  as  above  set  forth,  the 
festival  of  the  impanation  ought  to  be  solemnly  celebrated  like  that 
of  the  incarnation.  And  Christ  ought,  after  the  same  sense,  to  be  made 
Peter,  a  lamb,  a  sheep,  a  kid,  a  ram,  a  serpent,  &c.  But  what  more 
absurd  ?  Wlierefore  it  is  certain,  that  the  expression,  "  This  is  my 
body,"  with  others  like  it,  should  be  understood  as  predicated 
figurativel3^ 

We  must  notice  one  difference  between  the  predication  identical,  and 
the  predication  figurative,  for  when  two  natures  are  identified  in  the 
same  person,  as  in  the  case  of  the  incarnation,  each  of  them  is  numer- 
ically the  same  ;  but  in  the  case  of  the  sacrament  of  the  altar  it  is 
otherwise,  because,  though  the  bread  be  broken  in  three,  or  any  num-  ,^ 

ber  of  parts,  each  one  of  them  is  not  really,  but  figuratively  the  body  of 
the  Lord,  as. in  looking  into  different  mirrors,  you  see  the  same  face  as 
regards  the  likeness  in  every  one  of  them.  Wherefore,  there  is  no 
necessity  that  a  thing  made  by  God  thus  symbolically,  should  stand  in 
any  need  of  the  presence  of  the  thing  of  which  it  is  the  figure,  or  that 
the  thing  itself,  of  which  it  is  the  figure,  should  be  locally  approximated 
to  it,  or  on  this  accoimt  be  reaUy  changed.  So  it  is  not  to  be  under- 
stood that  the  body  of  Christ  descends  to  the  host,  in  any  church  where 


152  THE  TRIALOGUS. 

it  is  being  consecrated,  but  remains  above  in  the  skies,  stable  and 
unmoved,  so  that  it  has  a  spiritual  existence  in  the  host,  but  not  of  the 
dimensions,  nor  according  to  the  other  accidents  appertaining  thereunto 
in  heaven.  Hence  it  seems  to  me  that  the  body  of  Christ,  and  so  Christ 
in  his  humanity,  may  extend  spiritually  to  every  part  of  the  world.  But 
according  to  Augustine,  and  the  other  doctors,  he  is  king  spiritually, 
potentially,  and  virtually,  even  unto  every  part  of  his  kingdom.  The 
body  of  Christ,  therefore,  extends  to  every  part  of  this  world,  since 
by  virtue  from  that  body  every  part  of  the  world  is  pervaded,  beyond 
any  power  an  earthly  king  has  of  pervading  the  parts  of  his  kingdom. 
Nevertheless  Ave  must  believe,  that  the  body  of  Christ  is  far  othermse 
present  in  the  consecrated  host,  since  it  is  the  host  itself  figuratively  : 
and,  according  to  the  nature  of  spiritual  and  virtual  existence,  it  is 
different  in  every  part  of  it. 


Vlil. 

SHOWING  THAT  THE  BODY  OF  CHRIST  DOTH  NOT  CORRUPT. 

PsEUDis.  The  follies  to  which  you  have  been  giving  vent,  have  sent 
me  into  a  long  nap ;  but  now  I  must  awake  a  little,  and  confute  them. 
In  the  first  place,  you  cannot  escape  from  this  expository  syllogism : — 
First,  This  bread  becomes  corrupt,  or  is  eaten  by  a  mouse.  Second, 
The  same  bread  is  the  body  of  Christ.  Third,  Therefore  the  body  of 
Christ  does  thus  become  corrupt,  and  is  thus  eaten ; — and  tlius  you  are 
involved  in  inconsistency. 

Phronesis.  It  hath  been  a  false  sleep  in  which  you  have  indulged, 
methinks,  with  but  too  much  of  the  sophist  and  the  fox  in  it.  Think 
of  what  has  been  said  before  concerning  the  Trinity,  and  the  incarna- 
tion, and  concerning  universals,  and  then  you  wiU  blush  in  the  midst 
of  your  subtleties.  I  deny,  then,  the  argument  which  you  call  an 
expository  syllogism.  It  is  a  deceptive  paralogism.  For,  if  in  tlie 
matter  of  the  Trinity  it  follows,  not  that  this  essence  is  the  Father,  and 
this  same  essence  the  Son,  much  more  clearly,  then,  doth  it  not  follow 
in  the  syllogising  resorted  to  in  your  obscure  reasoning  ?  In  the  same 
manner,  it  doth  not  follow  in  the  matter  of  the  incarnation,  that 
because  this  person  is  this  humanity,  and  this  same  person  is  this 
Divinity,  that,  therefore,  this  humanity  is  this  Divinity.     And  in  the 


ON  THE  EUCHARIST.  153 

matter  of  miiversals,  there  is  no  need  for  quarrelling  about  examples, 
for  though  a  human  species  may  include  Peter,  and  the  same  species 
may  include  Paul,  it  doth  not  hence  foUow  that  Peter  is  Paul,  but  only 
that  they  are  the  same  in  species.  And  so,  you  can  only  prove,  by 
means  of  your  proposition,  that  if  this  bread  is  eaten  by  a  mouse,  and 
this  bread  is  the  body  of  Christ,  then  that  which  is  the  body  of  Christ 
is  eaten  by  a  mouse,  &c. "  And  thus  must  the  conclusion  be  adapted 
to  all  other  paralogisms.  An  example  of  this  is  found  in  Scripture. 
It  doth  not  foUow  because  the  Baptist  is  Elias,  and  this  Baptist  was  at 
that  time  born  of  Zacharias  and  Elizabeth,  that  Elias  was,  therefore,  so 
born.  Accordingly,  we  must  not,  by  reason  of  this  word  of  Christ, 
trvie  as  it  is,  apply  to  the  Baptist  all  that  may  be  formally  predicated  of 
Elias,  or  the  contrary.  This  becomes  obvious,  whenever  we  resolve 
propositions  into  their  general  signification.  How  can  it  be  shown,  that 
if  that  bread  is  sacramentaUy  the  figure  of  the  body  of  Christ,  and 
that  bread  has  been  baked,  that  the  body  of  Christ  was  at  that  time 
baked  ? 

PsEUDis.  StiU  will  yoru'  heretical  evasions  be  manifest,  for  according 
to  your  meaning,  it  must  be  granted,  that  writing,  utterance,  and  any- 
thing that  might  be  laid  doAvn  as  a  sign  of  the  body  of  Christ,  would  be 
so  figuratively,  and  so  really  the  very  body  of  Christ.  But  who 
could  ever  enumerate  all  the  incongruities  that  would  follow  from  such 
a  doctrine,  for  as  regards  the  principle  of  symbolic  predication,  reason 
is  in  as  much  agreement  with  the  one  side  as  ^vith  the  other  ? 

Phronesis.  The  behever  will  yet  escape  many  such  arguments, 
because,  unless  you  can  prove  that  the  being  imposing  the  sign  or  term 
to  be  a  sign  of  the  body  of  Christ,  or  to  be  a  sign  of  anything  else,  is  He 
who  spake  and  it  Avas  done,  and  cannot  lie,  your  seeming  argument 
must  be  defective.  Accordingly,  there  is  nothing  you  can  identify 
with  any  other  thing,  imtil  this  paramount  authority  has  been  commu- 
nicated to  your  ally,  whoever  he  be,  who  imposes  it;  and  since  you 
cannot  avail  yourself  of  this  power,  you  may  blush  at  the  baseness  of 
your  sophistry.  Accorchngly,  I  admit  the  authority  of  these  words  of 
Scriptvire,  not  because  they  are  of  human  imposition,  but  because  the 
Scripture  in  the  first  place  so  speaks.  Thus,  in  consequence  of  main- 
taining this  special  reverence  for  Scripture,  I  humbly  admit  the  afore- 
said conclusion  without  reserve,  being  certain  that  no  part  of  the  Holy 
Writings  can  be  false.  "What,  therefore,  is  it  to  me,  that  signs  or  terms 
have  been  imposed  with  such  a  designation  ?  I  shall  not,  on  that  account, 
change  my  reply  as  to  the  doctrine  on  such  subjects  which  I  have 
learned  from  Scripture. 

«  That  is,  the  biead  so  eaten  is,  in  a  stnse,  or  figuratively,  the  body  of  Christ. 


154  THE  TRIALOGUS. 


IX. 

WHETHER  TWO  BODIES  MAY    BE  AT  ONCE  IN  THE  SAME  PLACE.' 

PsEUDis.  I  see  that  you  blush  not  to  oppose  both  philosophers  and 
theologians,  by  propositions  which  carry  their  own  refutation  along 
with  them ;  for  all  men  of  soimd  mind  suppose  that  it  is  impossible  for 
two  bodies  to  be  in  the  same  place,  which  you,  nevertheless,  intimate 
as  possible,  in  what  you  say  about  the  body  of  the  bread,  and  the  body 
of  Christ. 

Phronesis.  The  body  of  Christ  is  not  co-extensive  with  the  body 
of  the  bread,  as  w^as  shoAvn  to  you  before,  in  the  distinction  between 
formal,  essential,  and  figurative  predication.  With  regard  to  your 
second  instance,  it  hath  been  stated  already  that  the  body  of  Christ  is 
there  spiritually,  in  the  same  manner  in  wdiich  it  is  distinguished 
essentially  from  the  body  of  the  bread.  Accordingly,  when  you  say, 
that  we  know  not  whether  to  say  that  the  body  of  Christ  be  there 
essentially,  corporeally,  or  dimensionally,  it  seems  to  me,  that  we  can 
say  with  probability,  the  body  of  Christ  is  there  a  body,  because  the 
same  body  that  is  extended  in  heaven.  But  is  it  there  corporeally  or 
dimensionally  ?  It  seems  to  me  that  many  labour  vainly  and  equivo- 
cally on  this  subject.  For  by  understanding  this  adverb  in  a  redupli- 
cative sense,  it  appears  to  me  that  the  body  of  Christ  is  in  that  same 
place  as  a  body,  but  not  corporeally ;  but,  Avith  the  analogous 
adverbs,  it  should  be  granted,  that  the  body  of  Christ  is  there,  beau- 
tifully, and  really.  Yet  I  dare  not  say,  that  it  is  there  dimensionally, 
or  in  extent,  though  it  may  be  bread  which  is  there  dimensionally,  and 
in  extent. 

But  the  second  equivocation  of  the  adverbs  is  of  this  sort,  that  they 
are  miderstood  sometimes  simply,  as  a  thing  is  said  to  be  corporeally 
elsewhere,  when  it  is  there  after  the  manner  of  the  body.  And  so 
some  understand  that  the  body  of  Christ  is,  in  the  host,  corporeally, 
substantially,  and  essentially.  This  mode  of  expression  can  be  con- 
firmed by  the  apostle  (Col.  ii.)  who  says,  that  "  in  Christ  dweUeth  all 
the  fulness  of  the  Godhead  bodily ;" — not  that  the  Godhead  could  exist 
bodily,  but  because  many  heretics  shrink  from  the  idea  that  Christ 
should  be  himself  the  Godhead,  since  he  is  body,  the  apostle  tells  us, 
that  in  Christ,  existing  bodily,  that  is,  after  the  manner  of  the  body, 
dwells  the  Godlnad  himself  identically;  and  so  the  Godhead,  though 


ON  THE  EUCHARIST.  ]  55 

not  in  its  nature  a  bodily  existence,  is  yet  a  body,  existing  bodily  in 
Christ.  Let  no  one  suppose,  that  by  taking  this  reduplicatively,  that 
Christ  is  corporeally  the  Godhead,  since  he  is  body,  because,  then,  in 
as  far  as  he  was  body,  by  consequence,  the  whole  of  his  body  would 
be  the  Godliead  itself 

PsEUDis.  It  seems  to  me,  that  you  depart  ahke  from  the  church  and 
from  Scripture,  since,  according  to  your  statements,  a  layman  might 
officiate  in  this  sacrament  as  well  as  a  priest,  and  the  church  would 
then  be  in  doubt  which  host  to  worship. 

PiiRONESis.  I  see  that  you  do  not  apprehend  the  ulterior  arguments 
in  this  matter,  and  thus  you  introduce  difficulties  foreign  to  the  subject. 
For  the  church,  owing  to  the  great  subtlety  of  the  subject,  and  her  zeal 
after  temporal  things,  has  given  but  too  little  attention  to  this  point,  the 
pope  and  all  his  cardinals  having  but  a  very  imperfect  notion  concerning 
it.  But,  by  the  grace  of  Christ,  I  will  maintain  the  sense  of  Scripture, 
and  keep  clear  of  the  heresy  which  teaches,  that  "  if  the  pope  and 
cardinals  assert  them  to  be  the  sense  of  Scripture,  therefore  so  it  is," 
because  then  they  would  be  set  up  above  the  apostles.  But,  further, 
in  regard  to  your  logic,  it  seems  probable,  from  many  reasons,  that  for 
a  layman  to  have  the  power  of  celebrating,  and  for  a  layman  to  have 
the  power  of  rightly  celebrating,  are  much  the  same  thing.  In  the  first 
place,  this  adnaission,  according  to  your  logic,  must  be  conceded.  And, 
again,  many  men  consecrated  as  presbyters  are  imbecile ;  and  so,  at  the 
pleasure  of  some,  even  the  laity  themselves  often  celebrate  it.  And, 
again,  in  the  equivocation  about  the  consecrating,  it  must,  it  seems,  be 
granted,  that  the  laity  can  officiate,  and  even  consecrate,  as  the  blessed 
Cecilia  consecrated  a  house  for  her  church.  Nay,  I  believe  you  cannot 
show,  that  when  the  Christians  brake  bread  from  house  to  house,  as  we 
read.  Acts  ii.,  that  the  bread  broken  was  not  the  body  of  Christ,  and  that 
the  apostles  or  elders  were  the  only  persons  who  so  did.  But  leaving  this 
uncertain,  it  appears  to  me  that  this  office  becomes  consecrated  priests, 
since  Christ  specially  enjoined  upon  them  so  to  do,  when  he  said,  "  As 
often  as  ye  eat  this  bread,"  &c.  So,  then,  wherever  Christ  operateth  with 
a  man,  then,  and  then  only,  doth  he  consiunmate  the  sacrament;  and 
this  should  ever  be  admitted  and  remembered  by  our  priests.  Never- 
theless, because  this  is  not  an  article  of  faith,  there  is  no  necessity  for 
its  being  believed  by  the  church:  but  it  may  be  left  as  a  probable 
supposition,  and  there  is  no  need  of  quarrelling,  therefore,  inasmuch  as 
there  are  a  number  of  things  which  may  be  proposed  to  the  Christian, 
which  he  shoiild  neither  admit,  deny,  nor  doubt, — as,  if  I  were  asked 
whether  I  am  destined  to  be  saved;  or  about  one  who  has  sinned 
grievously,  whether  he  wiU  be  damned,  as  finally  obstinate, — about 
such  things,  I  neither  admit,  deny,  nor  doubt.     And  so,  on  seeing  the 


156  THE  TRIALOGUS. 

host,  I  worship  it  conditionally,  and  the  body  of  the  Lord  above,  I  adore 
fully.  And,  so,  my  answer  to  the  six  preceding  arguments  may  be 
used  as  a  means  of  doing  away  with  similar  ones. 


I) 


X. 

ON  BAPTISM. 

Alithia.  Let  us  indulge  no  more  in  these  vexatious  disputes  with 
Pseudis,  but  pass  at  once  to  the  other  six  sacraments.  And  as  you  do 
not  discuss  them  according  to  the  order  before-mentioned,  but  according 
to  their  comparative  authority  in  Scripture,  next  to  the  eucharist  you 
must  treat  of  baptism. 

Phronesis.  I  agree  with  you ;  and  in  the  first  place  let  us  observe 
where  the  institution  of  baptism  is  estabhshed  in  Scripture.  In  the 
last  chapter  of  Matthew  Christ  commands  his  disciples,  saying,  "  Go  ye, 
therefore,  and  teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  the  Son,  and  the  Holy  Ghost."  And  accordingly  Philip,  when 
about  to  baptize  the  eunvich,  Acts  viii.,  first  instructed  him  in  the  faith, 
as  did  the  apostles,  Acts  ii.,  when  they  baptized  the  people.  John  the 
Baptist,  however,  had  no  need  to  instruct  Christ,  Luke  iii.,  but,  on  the 
contrary,  was  instructed  in  hxmiility  and  other  virtues  by  our  Lord. 
On  account  of  the  words  in  the  last  chapter  of  Matthew,  our  church 
introduces  believers,  who  answer  for  the  infant  which  has  not  yet 
arrived  at  years  of  discretion.  Those  who  have  attained  years  of 
discretion,  while  yet  imder  instruction,  are  called,  before  baptism, 
catechumens. 

How  necessary  this  sacrament  is  to  the  believer  may  be  seen  by  the 
words  of  Christ  to  Nicodemus,  John  iii.,  "  Unless  a  man  be  born  again 
of  water  and  the  Spirit,  he  cannot  see  the  kingdom  of  God."  And  such, 
accordingly,  is  the  authority  from  Scripture,  on  which  behevers  are 
customarily  baptized.  The  church  requires  for  baptism,  pure  water — 
no  other  liquid  :  nor  is  it  of  moment  whether  the  baptized  be  immersed 
once,  or  thrice,  or  whether  the  water  be  poured  on  the  head  ;  but  the 
ceremony  umst  be  performed  according  to  the  usage  of  the  place,  and 
is  as  legitimate  in  one  way  as  another,  for  it  is  certain  that  bodily 
baptism  or  washing  is  of  little  avail,  unless  there  goes  with  it  the  wash- 


ON  BAPTISM.  157 

ing  of  the  mind  hy  the  Holy  Spirit,  from  original  or  actual  sin.  For  f^ 
herein  it  is  a  fundamental  article  of  belief,  that  whenever  a  man  is  duly- 
baptized,  baptism  destroys  whatever  sin  was  found  in  the  man."  Now 
inasmuch  as  before  sin  can  be  taken  away,  satisfaction  is  required,  and 
satisfaction  for  sin  cannot  be  made  save  by  the  death  of  Christ,  so 
therefore  the  apostle  saith,  (Eom.  vi.)  "We  who  are  baptized  into  Christ 
Jesus,  are  baptized  into  his  death." 

Alithia.  What  you  say  of  the  outward  appearance  pleases  me  ;  but 
tell  me  clearly,  I  pray  you,  how  it  is  that  Christ,  who  was  so  greatly 
opposed  to  sensible  signs,  has  made  a  washing  of  this  nature  necessary 
to  salvation?    Tor  it'seeih's'toliterogate  from  the  Divine  munificence  and 
power,  that  God,  with  all  his  merit  and  passion,  should  not  be  able  to 
save  an  infant,  or  an  adult  believer,  unless  an  old  woman,  or  some  one 
else,  shall  perform  the  ceremony  of  baptism,  just  as  for  an  unbeliever. 
In  the  same  manner  the  child  of  a  believer  is  carried  into  the  church  to    /i 
be  baptized,  according  to  the  rule  of  Christ,  and  in  failure  of  water,  or '  , 
some  requisite,  (the  whole  people  retaining  their  pious  intent,)  the  child 
is  not  baptized,  and  meanwhile  dies  by  the  visitation  of  God  ;  it  seems  , .' 
hard,  in  this  case,  to  assert  that  this  infant  will  be  lost,  especially  since  '/ 
neither  the  child  nor  the  people  sinned,  so  as  to  be  the  cause  of  its  con- 
demnation.    Where  is  the  compassionate  bounty  of  the  Divine  Christ, 
if  such  an  offspring  of  believers  is  from  this  cause  to  be  lost,  when  God, 
according  to    the  common  principles   of  theology,    is    more    ready    to 
reward  than  condemn  men,  both  through  the  obedience  and  passion  of 
Christ,  and  his  own  long-suffering  ? 

Phuonesis.  You  have  urged  this  point  with  much  subtlety  and  acute- 
ness.  But  you  must  attend  to  the  distinction  of  terms  on  this  subject. 
Some  things  I  state  as  absolute  assertions,  others  as  suppositio7is ;  and  in 
this  last  sense  I  regard  the  holy  doctors  of  the  church  to  have  spoken, 
even  the  greatest  of  them,  who  came  after  the  writers  of  Scripture. 
But  I  state  those  things  as  alDsolute  assertions,  which  are  either  testified 
by  my  own  senses,  or  plain  from  faith  in  Scrij)ture  ;  while  others,  of 
which,  though  lacking  of  argument,  I  feel  persuaded  as  probable,  those 
I  suppose  to  be  true.  And  it  is  in  this  way  of  supposition  that  I  speak 
on  this  subject. 

With  regard  to  your  first  instance,  in  respect  to  signs,  it  appears  to 
me  that  Christ  approves  of  the  use  of  signs,  though  he  condemns  their 
abuse.  Thus  I  luiderstand  Matthew  xii.,  "An  adulteroiis  generation 
seeketh  after  a  sign,"  &c.  For  Christ,  in  his  own  i:)erson,  is  a  sensible 
sign,  and  as  it  seems  to  me,  the  sacrament  of  sacraments,  since  the 


"  This  languasp  poiiits  to  a  kind  of  baptismal  regeneration,  but  the  reader  will  find  that  this 
doctrine  is  considerably  modified  and  guarded  by  the  language  of  the  Reformer  when  taken  largely. 


158  THE  TRIALOGUS. 

definition  of  a  sacrament  applies  to  him  in  tlie  highest  degree  :  for  as 
Moses  lifted  up  the  brazen  serpent  in  the  wilderness,  and  aU  who  had 
been  stung  by  the  serpents  were  healed  on  looking  up  to  that  serpent, 
as  is  said,  Num.  xxi.,  so  Jesus  ou.r  living  serpent,  having  the  likeness  of 
sin  upon  him,  though  he  could  not  possibly  sin,  was  siispended  on  the 
cross,  that  those  Avho  are  stung  by  the  poison  of  the  old  serpent,  sin, 
may  become  spiritually  whole.  Christ  therefore  approves  of  signs,  both 
under  the  new  law  and  in  the  old,  but  is  opposed  to  their  abuse.  You 
must  mark,  then,  that  the  mystical  body  of  Christ,  during  the  time  of 
the  old  law,  was  like  a  child,  to  be  instructed  in  many  ways  by  such 
sensible  signs  ;  but  as  the  church  grew  in  age  under  the  law  of  grace, 
signs  of  this  nature  are  not  so  much  to  be  regarded.  Accordingly  I 
think  there  is  in  the  present  day  a  threefold  abuse  of  these  signs. 

In  the  first  place,  because  the  signs  of  the  old  law  are  observed, 
which,  accoi'ding  to  tlif  (li^ci.sinn  of  tlie  apostles,  should  now  cease,  as 
appears  from  Acts  xv.  and  the  epistle  to  the  Galatians.  And  especially 
is  this  the  case  with  regard  to  signs  denoting  objects  which  have  passed 
away  ;  for  consistency  would  require  that  those  who  observe  the  signs 
should  look  to  the  objects  of  which  they  are  significant. 

The  second  abuse  with  regard  to  sign*  consists  in  the  undue  im- 
portance attached  to  them.  Many  attend  so  much  to  the  observance  of 
such  signs,  which  are  not  according  to  the  law  of  God,  but  have  been 
improvidently  ordained  from  human  fancy,  that  they  would  sooner 
transgress  the  decalogue  than  neglect  such  observances. 

The  third  abuse  is,  the  burthening  of  the  church  vfith  such  signs 
which  Christ  hath  declared  should  be  free  from  them,  so  that  the  yoke 
is  even  greater  than  was  endured  by  the  church  under  the  old  dispen- 
sation. 

Of  these  two  abuses,  our  religious  generally  are  guilty.  It  is  plain 
that  signs,  especially  those  instituted  by  Christ,  may  be  lawfully  used 
with  moderation,  these  three  abuses  being  guarded  against.  Since, 
then,  Christ  himself  instituted  the  sign  of  baptism,  why  should  we  not 
in  a  prudent  manner  observe  it,  especially  as  we  are  still  only  pilgrims, 
and  have  not  yet  attained  to  clear  knowledge  ;  and  seeing  that  it  is 
necessary  that  we  should  be  led  in  this  way  by  some  signs  of  this 
nature  ? 


ON  BAPTISM.  159 

XI. 
ON  THE  THREEFOLD  BAPTISM. 

Alithia.  I  am  pleased  that  you  have  touched  on  the  subject  of 
signs,  for  I  think  you  have  treated  the  matter  with  acuteness,  though 
your  statements  imply  that  it  would  be  better  for  our  religious  to  aban- 
don those  superfluous  signs  which  they  have  invented.  But  reply  I  pray 
you  to  my  two  other  objections. 

PHPtONESis.  The  task  you  impose  is  a  pleasure.  You  must  mark 
afresh  the  distinction  between  the  two  kinds  of  statement  to  which  I  have 
before  adverted.  With  regard  to  your  first  objection,  I  think  it  pro- 
bable, that  Christ  might  without  any  such  washing,  spiritually  baptize, 
and  by  consequence  save  infants.  Accordingly,  it  is  commonly  said  that 
the  church  hath  a  threefold  baptism, — the  baptism  of  water,  of  blood, 
and  of  fire.  The  baptism  of  water,  is  the  baptism  with  that  material 
element,  of  which  mention  is  most  frequently  made.  The  baptism  of 
blood  is  the  washing  wherewith  the  souls  of  the  martyrs  are  cleansed. 
Nor  do  I  dare  assert  that  the  infants  slain  for  Christ  (Matt,  ii.)  who,  not 
having  reached  the  eighth  day,  had  not  been  circumcised,  are  lost.  And 
I  believe  the  Bishop  of  Armagh  spoke  on  si;pposition  only,  not  posi- 
tively, when  he  said  that  this  was  the  case.  The  baptism  of  fire  is  the 
baptism  of  the  Holy  Ghost,  which  is  absolutely  necessary  to  every  man 
if  he  is  to  be  saved.  Accordingly,  the  two  former  baptisms  are  ante- 
cedent signs,  and  supposed  necessary  to  this  third  baptism.  So  then, 
without  doubt,  if  this  unseen  baptism  be  performed,  the  man  so  bap- 
tized is  cleansed  from  guilt :  and  if  this  be  wanting,  however  the  others 
may  be  present,  the  baptism  availeth  not  to  save  the  soul.  And  since 
this  third  baptism  is  not  perceptible  by  the  senses,  and  is  so  far  unknown 
to  us,  it  appears  to  me  presumptuous  and  unwise  to  decide  thus  on  the 
salvation  or  damnation  of  men  simply  from  the  circumstance  of  their 
baptism.  Our  conclusion,  then,  without  a  doubt  is,  that  infants  duly 
baptized  with  water,  are  baptized  with  the  third  kind  of  baptism,  inas- 
much as  they  are  made  partakers  of  baptismal  grace.  The  above 
argument  holds  also  concerning  the  martyrs  who  were  slain  for  Christ, 
as  it  manifestly  was  ^vith  the  Theban  legion,  many  of  Avhom  were  not 
baptized  with  water. " 

•  The  reader  will  observe  the  mixture  of  light  and  obscurity  in  these  statements  and  allusions, 
and  will  fonii  his  ov.ii  conclusion  from  them.  The  story  of  the  Theban  Legion  belongs  to  the  close 
of  the  third  century.  It  is  for  the  most  part  an  uncertain  tradition.  The  authorities  relating  to  it 
may  be  seen  in  Gieseler's  Ecclesiastical  History,  i.  117. 


160  THE  TRIALOGUS. 

With  regard  to  the  language  of  Scripture,  (John  iii.)  "  Unless  a  man 
be  born  again  of  water  and  of  the  Spirit,"  &c.  it  is  probable  that  Christ 
there  speaks  of  the  water  which  flowed  from  his  side,  and  of  the  third 
kind  of  baptism,  because  it  appears  indubitable  that  a  man  who  suffers 
martyrdom  for  Christ  will  be  saved  even  thovigh  he  may  not  have  been 
baptized  with  water.  So  it  seems  probable  that  the  words  of  Christ 
have  this  negative  meaning — viz.  that  no  man  can  enter  the  kingdom  of 
heaven  except  he  be  baptized  with  the  baptism  of  the  water  that  flowed 
from  the  side  of  Christ,  (i.  e.  cleansing  from  guilt  by  his  passion,)  and 
with  the  baptism  of  fire,  (z.  e.  from  the  influence  of  the  Holy  Spirit,) 
since  the  Trinity  could  not  save  the  fallen  by  receiving  them  into  hap- 
piness, unless  the  second  and  the  third  persons  remove  their  sins. 
Accordingly,  Christ  taiight  that  the  first  baptism  should  be  celebrated 
in  the  above  words  of  the  Gospel.  Yet  must  it  not  be  imagined  by 
believers  that  the  baptism  of  the  Spirit  altogether  svipersedes  the  bap- 
tism of  water,  but  that  it  is  necessary  wherever  circumstances  permit, 
to  become  recipients  thereof  When  an  infidel  baptizes  a  child,  not 
supposing  that  baptism  to  be  of  any  avail  for  his  salvation,  such  a  bap- 
tism we  are  not  to  regard  as  serviceable  to  the  baptized. 

Yet  we  believe  that  when  any  old  woman  or  despised  person  duly 
baptizes  with  water,  that  God  completes  the  baptism  of  the  Spirit 
along  Avith  the  words  of  the  sacrament.  For  our  signs  are  but  of  small 
avail  unless  God  shall  graciously  accept  them.  Thus  I  reply  to  your 
objection,  by  admitting  that  God,  if  he  will,  may  condemn  such  an 
infant,  without  wrong  done  to  himself;  and  if  he  will,  can  save  it.  Nor 
dare  I  determine  on  the  other  side,  or  strive  for  the  sake  of  mere  opinion, 
or  for  the  gaining  of  evidence  in  this  matter,  but  I  hold  my  peace  as  one 
dumb,  and  humbly  confess  my  ignorance,  making  use  of  conditional 
expressions,  because  it  doth  not  seem  clear  to  me  whether  such  an  infant 
would  be  saved  or  lost.  But  I  know  that  whatever  God  doth  in  the 
matter  will  be  just,  and  a  work  of  compassion,  to  be  praised  by  all  the 
faithful.  But  those,  who  relying  on  their  own  authority,  or  their  learn- 
ing, come  to  any  decision  hereupon,  cannot  establish  what  they  are  so 
foolish  and  presumptuous  as  to  assume. " 


«  The  following  translated  passage  may  be  taken  as  a  specimen  of  the  manner  in  which  Woodford 
replies  to  Wycliffe,  and  will  show  that,  obscure  as  the  views  of  the  Reformer  may  have  been  in 
some  respects  on  this  subject,  they  were  greatly  in  advance  of  the  views  which  characterised  his 
times : — 

"  The  fourth  article  condemned  as  erroneous  is  in  the  twelfth  chapter  of  the  fourth  book  of  the 
Trialogus ;  and  teaches  that  those  who  decide  that  the  infants  of  believers  who  die  without  the 
sacrament  of  baptism  will  not  be  saved,  are  in  this  presumptuous  and  foolish. 

"  That  this  article  is  justly  condemned  appears  in  the  first  place  from  the  blessed  Augustine  on 
Peter  concerning  faith,  when-  he  assigns  to  such  the  punishment  of  everlasting  fire  :  and  the  words 
are  found  in  the  fourth  division  of  the  canon  respecting  consecration.  But  here  our  opponent  replies 
in  the  twelfth  chapter  of  the  fourth  book  of  the  Trialogus,  that  Augustine  gives  this  .ns  an  hypo- 


ON  CONFIRMATION.  161 


XII. 


ON    CONFIRMATION. 

Alithu.  Pray  inform  me  in  the  next  place  about  the  third  sacrament, 
which  is  generally  named  Confirmation  ;  and  first  concerning  the  autho- 
rity which  may  be  adduced  for  it  from  Scripture.  It  has  not,  I  con- 
ceive, a  sufficient  warrant  from  Acts  viii.  "Now,  when  the  apostles  which 
were  at  Jerusalem  heard  that  Samaria  had  received  the  word  of  God, 
they  sent  unto  them  Peter  and  John  :  who,  when  they  were  come  down, 
prayed  for  them,  that  they  might  receive  the  Holy  Ghost :  (for  as  yet  he 
was  fallen  upon  none  of  them  :  only  they  were  baptized  in  the  name  of 
the  Lord  Jesus.)  Then  laid  they  their  hands  on  them,  and  they  received 
the  Holy  Ghost."  This  is  the  text  from  which  it  is  generally  concluded, 
that  beside  the  baptism  wherewith  men  are  baptized,  apostolic  confirma- 
tion should  be  added,  since  such  was  the  practice  of  the  apostles.  Yet 
this  passage  is  not  adequate  to  sustain  the  doctrine ;  for  it  might  be 

thesis,  and  not  as  an  assertion.  But  it  is  plain  that  this  is  false  from  Augustine's  mode  of  express- 
ing himself,  who  in  this  article,  as  well  as  in  that  on  the  Trinity,  says— Maintain  such  firmly,  and  in 
no  respect  doubt — which  are  not  the  words  used  by  one  advancing  a  mere  hypothesis,  but  the  words 
cf  one  asserting  what  is  verily  believed.  And  at  the  conclusion  of  that  work  Augustine  writes  thus 
in  the  fourth  book— Adhere  firmly  to  the  rule  of  the  true  faith— and  if  you  see  any  one  uttering 
dogmas  against  it,  flee  him  as  a  pest,  and  reject  him  as  a  heretic.  For  those  things  which  we 
assigned  to  the  catholic  faith,  are  in  such  harmony,  that  if  any  one  shall  contradict,  not  all  of  them, 
but  any  one  of  them,  in  the  very  fact  of  his  contumaciously  rejecting  these  separate  doctrines,  he 
shows  himself  a  heretic  and  an  enemy  of  the  Christian  faith  at  large,  and  consequently  is  to  be 
anathematised  by  all  Christians.  Now  in  these  words,  Augustine  asserts  particular  articles  of  the 
catholic  faith  to  be,  and  that  the  obstinate  opponent  of  these  particular  articles  becomes  thereby  a 
heretic,  and  an  enemy  of  the  whole  Christian  faith.  Since,  therefore,  this  makes  the  fourth  article 
in  this  book,  it  is  manifest  that  Augustine  positively  asserts  this  article  to  be  heretical. 

"  It  is  plain,  in  the  second  place,  that  this  article  is  with  reason  condemned,  by  the  definition  of 
the  church,  which  is  found  in  the  canon  respecting  consecration,  Dist.  4,  cap.  Nulla  :  where  it  is 
said— No  salvation  has  been  promised  to  infants  except  by  the  baptism  of  Clirist — because  if  infants 
do  not  pass  into  the  number  of  believers  through  tlie  sacrament  which  was  divinely  instituted  for 
this  purpose,  they  remain  in  darkness.  The  church,  therefore,  decides  that  infants  dying  without 
the  sacrament  of  baptism  will  not  be  saved.  It  must,  therefore,  be  an  error  to  say  that  those  who 
thus  decide  are  presumptuous  and  foolish. 

"  It  appears  in  the  third  place,  that  this  article  is  justly  condemned,  from  the  fact  that  in  the 
primitive  church  they  were  not  accustomed  to  hold  a  solemn  baptism  more  frequently  than  twice  a 
year,  at  the  time  of  the  passover  and  the  pentecost,  except  in  case  of  necessity,  as  at  the  point  of 
death :  as  appears  from  the  canon,  Dist.  4,  and  as  appears  in  authors  who  have  treated  of  the  Divine 
offices.  But  this  would  not  have  been  the  practice  of  the  primitive  church,  had  it  not  been  believed 
that  such  as  should  die  without  the  sacrament  of  baptism  would  perish  everlastingly. 

"  It  appears  in  the  fourth  place,  that  this  article  is  justly  condemned  from  the  fact,  that  according 
to  the  ancient  ordinance  of  the  church,  children  who  die  without  baptism  after  birth,  are  not  to  be 
buried  in  holy  burial,  any  more  than  pagans— but  should  be  interred  without  the  cemetery.  The 
church  would  never  have  ordained  this  custom  if  it  had  not  believed  that  such  are  not  of  the  num- 
ber who  will  be  saved." — Fasciculus  Rerum,  204,  205. 


162  THE  TRIALOGUS. 

urged  with  probability  that  though  baptism  in  the  name  of  Jesus  Christ 
was  for  the  time  vahd,  since  up  to  that  time  this  institute  had  not  been 
sufficiently  promulgated,  yet  such  promiilgation  having  taken  place,  a 
return  should  accordingly  be  made  to  the  evangehcal  formula.  Thus 
those  who  were  baptized  in  Samaria  only  in  the  name  of  the  Lord  Jesus, 
might  be  lawfully  re-baptized ;  as  those  who  had  been  baptized  with  the 
baptism  of  John,  or  any  other  illegitimate  baptism,  may  be  again  bap- 
tized without  danger.  That  this  text  fails  to  establish  such  a  doctrine  is 
manifest  from  the  fact,  that  we  constantly  say — that  the  baptized  have 
received  the  Holy  Spirit  in  virtue  of  being  duly  baptized.  Much  more 
then  must  this  have  been  the  case  in  the  primitive  church.  But  in  this 
passage  it  is  said,  that  "  Peter  and  John  laid  hands  on  them,"  &c.  Now 
if  they  had  not  received  the  Holy  Ghost  before,  how  could  they  have 
been  legitimately  baptized  ?  It  is  not  incongruous  for  the  baptizer  to 
lay  hands  on  the  baptized  ;  in  the  same  way  as  the  passage  in  Acts 
viii.  shows  Peter  and  John  to  have  laid  their  hands  on  them.  If  then  it 
is  justly  proved  from  this  text  that  confirmation  should  be  appro- 
priated to  the  bishops,  they  themselves  must  lay  their  own  hands  on  the 
confirmed,  that  they  may  receive  the  Holy  S]Dirit.  But  such  a  mode 
of  receiving  the  Holy  Spirit  is  neither  taught  us  by  any  sensible  sign, 
nor  by  the  dictates  of  our  reason.  How  then  can  it  be  shown  that 
bishops  administer  this  sacrament  to  the  youth  whom  they  confirm  ? 
As  regards  the  oil  wherewith  they  anoint  them,  and  the  Hnen  peplus 
with  which    they  bind   their  head,  it   seems    a  dangerous   rite,  quite 

.unsanctioned  by  Scripture. 

'  Still  further  it  appears,  that  this  confirmation,  thus  unauthorised  by 
the  apostles,  is  a  blasphemy  against  God,  since  it  stoutly  asserts  that  the 
bishops  confer  the  Holy  Ghost  anew,  or  that  they  strengthen  and  con- 
firm that  gifl.  But  this  is  to  do  more  than  give  the  Holy  Spirit. 
The  apostles  dared  not  so  to  teach,  but  prayed  for  themselves  that  they 
might  receive  the  Holy  Spirit.  Has  the  Ccesarean  endo^vment  exalted 
our  bishojjs  to  such  a  pitch  of  dignity  that  they  are  thiis  endowed  with 
the  singular  power  of  conferring  the  Holy  Ghost  ? 

Phronesis.  Your  repUes  are,  in  my  judgment,  acute  and  satisfactory, 
nor  do  I  at  present  perceive  any  obvious  method  of  replying  to  them, 
either  from  reason  or  Scripture.  But  svipposing  the  bishops  to  pray 
for  the  baptized  that  they  may  be  confirmed  in  the  gift  of  that  Holy 
Spirit  which  they  have  before  received,  and  that  for  this  reason  they 
add  to  this  service  the  sensible  signs  which  it  is  their  practice  to  observe, 
I  do  not  see  what  there  is  to  prevent  their  dvdy  celebrating  this  third 
sacrament,  supposing  that  the  same  result  ensues  which  folloAved  the 
action  of  the  apostles  ;  but  if  they  fail  in  attaining  the  end  of  the  apos- 
tles, I  see  not  how  they  can  show  from  this  text  that  they  really  confirm. 


ON  ORDERS.  103 

So  long  as  tliey  fail  in  regard  to  this  end,  it  would  seem  useless  further 
to  discuss  the  subject. 

This  sacrament  does  not  appear  to  me  necessary  to  the  believer's 
sabtation,  nor  do  I  believe  that  those  who  pretend  to  confirm  youths,  do 
rightly  confirm  them,  nor  that  this  sacrament  shotdd  be  restricted 
exclusively  to  the  Csesarean  bishops.  Further,  I  think  it  would  be 
more  devout,  and  more  in  accordance  with  Scripture  language,  to  say, 
that  our  bishops  do  not  confer  the  Holy  Ghost,  or  confirm  the  previous 
bestowment  of  the  Holy  Ghost ;  for  such  expressions,  however  glossed 
by  our  doctors,  are  still  Hable,  if  once  admitted,  to  misconstruction, 
while,  at  the  same  time,  they  want  authority  to  sanction  them. 

Hence  some  are  of  opinion,  that  this  slight  and  brief  confirmation 
performed  by  the  bishop,  with  the  rites  which  are  attached  to  it  with 
so  much  solemnity,  was  introduced  at  the  suggestion  of  the  devil,  with 
a  view  to  delude  the  people  concerning  the  faith  of  the  church,  and  to 
give  more  credence  to  the  solemnity,  or  as  to  the  necessity  of  bishops. 
For  according  to  the  common  opinion,  while  our  bishops  administer 
this  sacrament  of  confirmation,  retaining  it  in  common  with  many  other 
things  exclusively  in  their  own  hands,  and  while  there  is  no  salvation 
for  behevers  apart  from  the  reception  of  these  solemn  sacraments,  how 
could  the  church  preserve  her  station  uninjured  without  such  bishops  ? 
But  one  thing  appears  to  hold,  in  the  greater  part,  that  for  any  bishop 
whatever,  baptizing  in  such  a  way,  to  bestow  the  Holy  Spirit,  according 
to  God's  covenant,  implies  a  blasphemy.  But  I  leave  to  others  the 
more  subtle  discussion  of  this  topic. 


XIII. 


ON   THE   SACRAMENT   OF   ORDERS. 


Alithia.  I  do  not  see  that  anything  can  be  done  by  treating  further 
of  this  matter,  or  that  any  great  advantage  attends  it,/though  the  custom 
of  the  court  of  Rome,  or  the  ancient  custom  of  the  church,  may  hold  it 
proper  ;  since  this  is  no  more  a  sufficient  evidence  in  favour  of  this 
sacrament,  than  would  be  the  antiquity  of  the  abuses  of  the  prelates,  if 
adduced  to  justify  their  faults.  /  But  I  pray  you,  discuss  simply  the  , 

M  2 


164  THE  TRIALOGUS. 

sacrament  of  orders,  and  the  manner  in  which  it  should  be  defined  ; 
and,  in  the  first  place,  what  order  is. 

Phuonesis.  In  my  opinion,  this  sacrament  of  order  is  sufficiently 
analogoixs,  and  its  sign  accordingly  is  very  equivocal.  **  For  since  order 
is  the  state  or  position  of  a  creature,  according  to  the  Divine  ordinance, 
it  appears  that,  as  there  are  many  orders  among  angels,  so  there  are 
among  every  created  sublunary  multitude.  Moreover,  those  who  break 
Christ's  order,  are  to  be  punished,  it  is  said,  without  end.  Secondarily, 
the  term  order  is  used  to  express,  by  a  kind  of  antonomasia,  the  state 
or  possession  of  a  new  religion,  as  if  Antichrist  were  before  the 
ordinance  and  rrde  of  Jesus  Christ.  Thirdly,  with  greater  strictness, 
and  more  to  the  piirpose,  that  power  given  to  the  priest  by  God,  through 
the  ministry  of  the  bishop,  in  order  to  his  due  ministering  in  the  church, 
is  called  order.  This  ordination  is  commonly  conferred  at  a  holy  time, 
Avith  a  solemn  fast,  and  accompanied  by  masses  and  other  ceremonies  : 
whence  it  is  commonly  said,  that  ordination  is  not  conferred  on  a  priest, 
save  when  the  bishop  imparts  to  him  the  Holy  Ghost,  and  impresses  the 
priestly  character  on  his  mind.  And  so  indehble  is  this  last,  that  be 
the  priest  degraded,  or  happen  what  may  to  him,  this  character  is 
inseparably  attached  to  him.  Similar  is  the  opinion  concerning  the 
character  impressed  in  baptism.* 
A  One  thing  I  confidently  assert,  that  in  the  primitive  church,  or  the  time 
jof  Paul,  two  orders  were  held  sufficient, — those  of  priests  and  deacons. 
/No  less  certain  am  I,  that  in  the  time  of  Paul,  presbyter  and  bishop  were 
the  same,  as  is  shown  in  1  Tim.  iii.  and  Tit.  i.  That  profomid  theolo- 
gian Jerome  attests  the  same  fact,  see  Ixxxvii.  Dis.  ca.  Ohm.  For 
there  were  not  then  the  distinctions  of  pope  and  cardinals,  patriarchs 
and  archbishops,  bishops,  archdeacons,  ofiicials,  and  deacons,  with  other 
officers  and  religious  bodies,  without  number  or  rule.  'As  to  all  the 
disputes  which  have  arisen  about  these  functionaries,  I  shall  say  nothing  ; 
it  is  enough  for  me,  that,  according  to  Scripture,  the  presbyters  and  the 
deacons  retain  that  office  and  standing  which  Christ  appointed  them, 
because  I  am  convinced  that  Cjesarean  pride  has  introduced  these  orders 

"  Significant  in  more  than  one  sense. 

'  To  the  above  paragraph,  succeeds  the  following  passage,  on  the  "  quiddity"  of  the  sacrament  of 
orders,  which  I  must  be  allowed  to  give  as  it  stands.  "  Sed  de  quidditate  characteres  illius  est 
dissentio  apud  multos,  cum  quidam  dicunt  quod  est  qualitas,  et  de  facto  gratia  licet  steterit  cum 
motali,  sed  concedet  nobis  Deus  aliam  gratiara,  cum  ista  in  niultis  pominibus  damnandis  et  salvandi- 
bus  viantibus  nihil  valet.  Aliis  autem  vldetur,  quod  character  sit  signum  insensibile,  quo  fidolis 
ab  alio  convivente  discernitur,  et  ad  speciale  otficium  in  ecclesia  limitatur,  et  satis  est  ad  esse  talis 
charactcris,  constantia  subject!  et  preteritio  officii  praeaccepti,  qua  cum  sint  perpetua  et  indelibilia, 
cliaracter  manet  indelibiliter  impressus  in  anima.  Baptismi  enim  character  fidelis  ab  infideli 
distinquitur,  ac  si  ad  Christi  militiam  sit  signatus,  et  character  ordinis  clericus  separatur  a  laico,  ac 
si  ex  onlinatione  Christi  ad  oflicium  singulare  supra  laicum  in  ecclesia  sit  signatus.  Et  sic  multi- 
plicant  quidam  in  ordinibus  et  sacramentis  multis  characteres.  Sed  istorum  fundationem  vel 
fructum  nee  in  scriptura  considero." 


ON  ORDERS.  165 

and  gradations.  If  they  had  been  necessary  to  the  church,  Christ  and 
his  apostles  would  not  have  held  their  peace  about  them.  So  that  those 
blaspheme  who  extol  the  rights  of  the  pope  above  Christ.  But  the 
office  of  the  clergy,  the  catholic  may  best  learn  from  Scripture,  in  the 
epistlas  to  Timothy  and  Peter.  Nor  must  he,  on  pain  of  incurring 
serious  guilt,  aUow  admission  to  Csesarean  innovations.  But  here  I 
doubt  not  vast  numbers  are  guilty. 

The  root  of  this  blasphemy,  which  hath  turned  the  church  upside 
down,  is  found  in  tliis,  that  the  clergy,  shrinking  from  the  poverty  of 
Christ,  entangle  themselves  thus  with  the  world.  Hence  it  is  plainly 
seen  of  what  sort  is  their  order,  inasmuch  as  when  they  should  beget 
sons  Uke  Christ  and  the  apostles,  they  adulterously  beget  sons  of  Anti- 
jchrist  And  by  this  means  is  the  kingdom  of  Antichrist  fenced  about, 
and  the  kingdom  of  their  master  the  devil  set  above  that  of  Christ.  I 
have  brought  forward  many  proofs  elsewhere  to  make  plain  the  duty 
of  the  king  and  of  the  military  order  in  such  case.  As  Augustine  saith, 
"As  the  pope  is  the  vicar  of  Christ,  so  the  king  is  the  vicar  of  God ;" 
which  I  understand  as  follows  :  As  the  pope  ought  to  foUow  the  humanity 
of  Christ,  living  like  him  and  his  apostles,  in  poverty  and  I'eproach,  and 
enduring  contempt  with  a  patience  surpassing  other  men ;  so  the  king 
ought  to  be  the  vicar  of  the  Deity,  restraining  with  severity,  by  his 
coercive  power,  the  rebellious,  and  the  violators  of  God's  command- 
ments.    So  speaks  the  apostle,  Eom.  xiii. 

I  have  elsewhere  brought  forward  many  reasons  to  show  that  the 
clergy  ought  to  hve  a  Hfe  of  poverty  after  the  manner  of  Christ.  In  the 
first  place  this  appears  from  the  old  law.  Numb,  xviii.  20,  21  :  "And  the 
Lord  spake  unto  Aaron,  Thou  shalt  have  no  inheritance  in  their  land, 
neither  shalt  thou  have  any  part  among  them  :  I  am  thy  part  and  thine 
inheritance  among  the  children  of  Israel.  And  behold  I  have  given  the 
children  of  Levi  all  the  tenth  for  an  inheritance,  for  their  service  which 
they  serve,  even  the  service  of  the  tabernacle  of  the  congregation."  " 

If  then  a  prelate,  and  such  as  live  on  tithes,  strengthen  themselves 


•  Wodeford  opposes  to  the  argument  deduced  from  this  passage,  the  language  of  the  following : — 
"  And  the  Lord  spake  unto  Moses  in  the  plains  of  Moab  by  Jordan  near  Jericho,  saying.  Command 
the  children  of  Israel,  that  they  give  unto  the  Levites,  of  the  inheritance  of  their  possession,  cities  to 
dwell  in  ;  and  ye  shall  give  also  unto  the  Levites  suburbs  for  the  cities  round  about  them.  And  the 
cities  shall  they  have  to  dwell  in:  and  the  suburbs  of  them  shall  be  for  their  cattle,  and  for  their 
goods,  and  for  all  their  beasts.  And  the  suburbs  of  the  cities  whicli  ye  shall  give  unto  the  Levites, 
shall  reach  from  the  wall  of  the  city  and  outward,  a  thousand  cubits  round  about.  And  ye  shall 
measure  from  without  the  city  on  the  east  side  two  thousand  cubits,  and  on  the  south  side  two 
thousand  cubits,  and  on  the  west  side  two  thousand  cubits,  and  on  the  north  side  two  thousand 
cubits ;  and  the  city  shall  be  in  the  midst ;  this  shall  be  to  them  the  suburbs  of  their  cities."— Num. 
XXXV.  1 — 5.  Fasciculus  Rerum,  i.  218.  It  is  plain  that  the  inference  of  WyclifTe,  from  the  fact  that 
the  Levites  had  not  a  share,  after  the  manner  of  the  otbcT  tribes,  in  the  land  of  promise,  is  of  jtreater 
extent  than  the  facts  of  the  case  would  warrant.  But  within  certain  limits  the  fact  appealed  to 
was  justly  available  for  the  purposes  of  Ids  argument. 


100  THE  TRIALOGUS. 

by  means  of  tlie  second  part  of  this  Divine  authority,  to  seize  tithes 
greedily  for  their  o^vn  gain,  why  do  they  not  as  eagerly  embrace  the 
first,  out  of  love  to  Christ,  who  was  poor  ?  To  the  same  effect,  in 
Deut.  xviii.  it  reads  thus  :  "  The  priests  the  Levites,  and  aU  the 
tribe  of  Levi,  shall  have  no  part  nor  inheritance  with  Israel :  they 
shall  eat  the  olFerings  of  the  Lord  made  by  fire,  and  his  inlieritance. 
Therefore  shall  they  have  no  inheritance  among  their  brethren  :  the 
Lord  is  their  inheritance,  as  he  hath  said  tmto  them."  If  these  com- 
mandments of  the  Lord  under  the  old  law  are  so  strict  in  forbidding 
the  clergy  to  hold  possessions  ;  and  Christ  and  his  apostles,  in  the  time 
of  the  law  of  grace  observed  this  same  command  more  strictly  still,  who 
can  be  a  greater  heretic  or  Antichrist  than  that  clerk,  who  shall  contra- 
dict these  lessons  more  than  the  men  who  liA^ed  under  the  old  law  ? 
To  the  same  effect,  Ezek.  xUv. — "  I  am  their  inheritance  :  and  ye  shall 
give  them  no  possession  in  Israel ;  I  am  their  possession,  and  they  shall 
eat  the  meat-offering,  and  the  sin-offering,  and  the  trespass-offering  ; 
and  every  dedicated  thing  in  Israel  shall  be  theirs,  and  the  first  of  all 
the  first-fruits  of  aU  things,  and  every  oblation  of  all,  of  every  sort  of 
your  oblations,  shall  be  the  priests  :  ye  shall  also  give  unto  the  priests 
the  first  of  your  dough,  that  he  may  cause  the  blessing  to  rest  in  thine 
house."  If  then  in  the  time  of  the  old  law,  when  the  people  were  more 
earthly  in  every  respect,  as  being  young,  and  not  wise  as  yet  in  heavenly 
things,  the  clergy  were  so  restricted  in  things  temporal,  by  the  command 
of  the  Lord,  how  much  more  ought  it  to  be  observed,  since  Christ  has 
followed,  both  God  and  man,  Hving  a  life  of  the  greatest  poverty  ;  and 
since  the  lives  of  apostles  have  repeated  the  same  lesson  in  work  and 
example  ?  It  is  plain,  then,  that  if  any  men  have  become,  by  violation 
of  the  law  of  the  Lord,  heretical  apostates  or  blasphemers,  these 
clergy  are  they,  even  the  bishops  who  so  notably  offend  herein.  Two 
other  laws  are  proclaimed  in  Gen.  ii.  and  Ezek.  xvi.  If  therefore  the 
bishop  be  horned  with  a  mitre,  to  denote  that  he  knows  and  observes 
both  testaments,  who  can  be  said  to  behe  Christ  more  in  blasphemy 
than  the  prelate  who  is  endowed  and  enriched  with  worldly  possessions, 
even  above  kings  ? 

AxiTHTA.  Brother,  you  have  shrewdly  fed  oxir  bishops  with  five  barley 
loaves,  the  Pentateuch  of  Moses,  as  figured  in  John  vi.  But  inasmuch 
as  our  prelates  pretend  that  these  commandments  of  the  old  law  were 
ceremonial,  and  should  be  terminated  by  the  law  of  grace,  I  pray  you 
confirm  your  opinion,  if  you  can,  by  a  reference  to  the  law  of  grace. 

Phronesis.  It  appears  to  me,  that  bishops  instructed  in  the  fixith  need 
no  further  confirmation  in  regard  to  this  doctrine,  since  it  follows  by 
position  from  the  major — if  the  bishops  did  so  imder  the  old  law,  then 
the  bishops  under   the   law  of  grace  should,  observe  the  same  rule  : 


0\  ORDERS.  167 

especially  since  Christ  and  his  apostles  have  observed  it,  in  deed  (which 
teaches  more  forcibly,)  as  well  as  in  word,  which  is  sufficiently  binding. 
As  Christ  on  the  second  occasion  of  feeding  the  multitude  fed  four 
thousand  with  seven  loaves  and  a  few  small  fishes,  as  appears  from 
Matt.  XV.  and  Mark  viii.,  so,  out  of  my  abundance  I  will  adduce  a 
sevenfold  testimony  from  the  law  of  grace  in  favour  of  this  same 
doctrine.  In  Luke  xiv.,  after  the  parable  of  the  Lord,  he  adds,  "  So 
every  one  of  you  that  forsaketh  not  all  that  he  hath,  he  cannot  be  my 
disciple." 

What  Christ  meant  in  these  words,  by  "forsaking,"  he  and  his 
apostles  have  sufficiently  shown  by  the  poverty  of  their  lives  ;  for  the 
actions  of  Christ  and  his  disciples  are  the  best  interpreters  of  his  law. 
To  the  same  effect  is  the  passage — "  The  servant  is  not  greater  than 
his  Lord." — Matt.  x.  Since  Christ  is  the  best  Master,  and  the  Lord  of 
lords,  and  all  prelates  should  be  serv^ants  and  disciples  of  this  Lord,  it  is 
clear  that  they  ought  not  to  be  raised  above  Christ  in  secular  dominion. 
But  Christ  saith,  (Matt,  viii.,)  that  "  the  Son  of  man  hath  not  where  to 
lay  his  head,"  that  is,  that  in  his  hiimanity,  he  had  not  any  such  place  ; 
in  a  worldly  sense,  in  his  own  proper  right  of  possession.  How,  then, 
have  our  Csesarean  bishops  the  boldness  to  extol  themselves  above 
Christ  in  civil  dominion?  Our  Lord,  on  a  dispute  arising  between 
his  disciples,  (Luke  xxii.)  as  to  who  of  them  should  be  the  greatest, 
said,  manifestly  with  reference  to  the  sensible  superiority  of  the  world, 
"  The  kings  of  the  Gentiles  exercise  lordship  over  them,"  &c.  He 
distinguishes,  clearly  as  noonday,  between  the  superiority  of  the  world, 
and  superiority  in  regard  to  God — denoting  the  former  by  the  lordship 
of  the  kings  of  the  Gentiles.  They  are  especially  called  "benefactors," 
because  they  confer  temporal  favours  on  their  subjects,  and  abate 
the  wrongs  to  Avhich  they  are  exposed,  though  they  are  themselves  too 
often  tyrants.  The  second,  or  apostolic  superiority,  our  Lord  explains, 
when  he  absolutely  forbids  the  followers  of  the  Gospel  to  seek  after  the 
former,  adding,  "But  ye  shall  not  be  so."  To  this  prohibition, 
accordingly,  Berenger  often  directed  the  attention  of  Pope  Eugenivis. 
Christ  afterwards  sets  forth  the  attributes  of  the  apostolic  superiority, 
which  is  a  superiority  simply  in  regard  to  God,  and  shows  that  who- 
ever among  them  is  the  most  humble  in  Spirit,  possessed  of  the  greatest 
charity,  and  the  most  diligent  in  his  ministry,  is  the  greatest. 

But  after  the  clergy  were  given  to  the  world,  and  learnt  to  despise 
the  commandments  of  the  Lord,  and  gave  little  heed  to  Christ's  decision 
hereupon,  the  disciples  of  Antichrist  said  in  their  hearts,  "  Christ  is 
contrary  to  oiu*  practice.  He  taught  nothing  of  that  refinement,  so 
necessary  for  the  world,  but  lived  in  misery  and  dishonour,  hke  a 
beggar.     Who,    then,  woiild   follow   in    his    footsteps,   unless   he  were 


1G8  THE  TEIALOGUS. 

a  fool  ?"     From  this  threefold  testimony  in  the   Gospel  the  aforesaid 
doctrine  is  educed,  and  it  is  confirmed  by  the  Old  Testament. 

Passages  from  the  writings  of  the  apostles  attest  the  same  triith,  for 
the  apostle  who  was  snatched  np  into  the  third  heaven  delivered  to  pre- 
lates this  rule, — "  Having  food  and  raiment  be  therewith  content." — 
1  Tim.  vi.  And  he  says  food  simply,  not  delicacies  ;  and  for  covering, 
he  does  not  speak  of  scarlet,  nor  of  dweUing  in  siimptuous  apartments. 
And  by  teaching  us  to  be  content  with  such  things,  he  prohibits  super- 
fluity therein,  which  tends  to  the  burden  of  the  church,  and  the  aban- 
doning of  our  office.  To  the  same  effect  Peter,  the  chief  of  the  apostles, 
enjoins  upon  us,  that  we  be  not  as  "  lords  over  God's  heritage,"  but 
that  we  should  be  wiUingly  abased  for  the  service  of  the  flock,  not 
studying  how  we  may  play  the  lord  over  those  put  imder  iis.  Now 
I  ask,  whether  the  prelates,  in  grasping  at  castles  and  estates,  lord 
it  over  God's  heritage  or  not ;  and  do  they  so  or  not,  when  they  are 
contriving  how  they  may  adorn  themselves  in  the  most  splendid  and 
imposing  manner,  without  ever  thinking  of  the  burdens  they  lay 
on  the  church  ?  But  the  life  of  Christ  and  his  apostles  shows  in 
what  sense  they  u.nderstood  that  language. 

To  the  same  effect  speaks  the  apostle,  (2  Cor.  viii.,)  saying,  "  For  ye 
know  the  grace  of  our  Lord  Jesus  Christ,  how  he  was  rich,  yet  for  yoiu' 
sakes  became  poor,  that  ye  through  his  poverty  might  be  rich."  Since, 
then,  all  behevers  are,  undeniably,  to  foUow  Christ  in  their  character, 
the  clergy  must  of  necessity  follow  him  in  their  own  order,  especially  in 
his  hiimble  poverty  ;  whence  our  religious  orders  in  their  confession, 
(would  it  were  not  a  false  one !)  unite  in  regarding  as  the  substance 
of  their  reHgion,  the  obedience  paid  to  Christ,  the  poverty  and  chastity 
which  they  maintain  for  the  cai;se  of  him. 

In  the  sixth  chapter  of  the  Acts,  we  find  that  seven  deacons  were 
ordained,  because,  according  to  the  decree  of  the  apostles,  sent  forth 
after  the  descent  of  the  Holy  Spirit,  it  was  not  fit  for  them  to  leave  the 
sei-vice  of  the  living  God,  to  serve  tables.  But  who  can  doubt  that  the 
prelate  gives  himself  too  much  to  worldly  affairs,  who  abandons  Christ's 
office,  and  entangles  himself  in  the  sort  of  life  required  by  the  world  ? 
Yet  the  apostle  saith,  (2  Tim.  ii.,)  that  "  no  man  that  warreth,  entan- 
gleth  himself  Avith  the  affairs  of  this  hfe."  Accordingly,  since  no  one 
takes  this  honour  unto  himself,  but  he  who  is  called  of  God,  it  is  plain 
that  the  worldly  prelate  hath  this  honour  from  the  devil,  unto  whom 
he  hath  approved  himself  Then,  at  the  commencement  of  Luke  xiv., 
we  are  taught  that  such  a  man  cannot  be  the  disciple  of  Christ,  but 
is  the  disciple  of  Antichrist ;  and  so  since  he  presiimes  to  be  greater 
than  his  Lord,  Jesus  Christ,  it  is  plain  that  he  is  not  his  disciple  or 
his  servant,  but  rather  the  disciple  of  Antichrist.     And  now  with  these 


ORDERS. THE  AVARICE  OF  THE  CLERGY.         1G9 

seven  loaves,  not  barley  ones  indeed,  but  nnpalateable  enough,  the 
people  may  have  their  fill  of  prelates,  and  the  aforesaid  doctrine  be 
confirmed.  Other  fragments  from  the  doctors,  and  arguments  which 
some  multiply  on  this  subject,  we  need  not  collect,  for  these  complete 
testimonies,  adduced  from  the  old  and  new  law,  are  sufficient  to  confirm 
this  doctrine  in  the  eyes  of  beHevers. 


XIV. 
ON  THE  AVARICE  OF  THE  CLERGY. 

PsEUDis.  Though  you  have  often  taught  after  this  manner,  at  the 
peril  of  yoiu-  hfe,  yet  it  is  evident  that  both  reason,  and  the  grounds  on 
which  the  saints  have  been  canonised,  contradict  your  doctrine.  For 
who  can  entertain  any  doubt,  but  that  the  law  of  Christ  not  only  per- 
mits, but  requires  that  the  man  who  is  especially  his  servant,  should  be 
duly  ministered  unto  in  things  temporal?  For  God,  who  is  not  wanting 
to  his  servants  in  greater  things,  as  in  the  blessings  of  grace  and  of 
nature,  does  not  withhold  from  them  wealth,  or  the  goods  of  fortune  in 
any  form.  In  Hke  manner,  though  yoxir  argument  would  deny  the  pre- 
late the  right,  by  reason  of  his  clergy,  to  require  these  things,  and  declares 
that  he  should  be  content  with  little  temporal  possession,  yet  you  dare 
not  assert  that  it  is  unlawful  for  temporal  lords  to  make  such  offerings 
to  their  clergy,  under  the  title  of  alms,  since  you  would,  by  so  doing, 
put  an  end  to  temporal  alms  of  every  kind.  On  this  ground  the  clergy 
may  possess  these  temporal  things,  and  yet  live  sparingly  as  did 
the  apostle.  Such,  we  believe,  was  the  case  with  Sylvester,  and  many 
others  whom  the  church  has  canonised.  For  since,  then,  temporal  things 
are  from  God,  and,  by  consequence,  eminently  good,  what  harm  can 
there  be  in  our  possessing  the  things  themselves,  along  with  the  higher 
blessings  before  mentioned,  since  the  gifts  of  nature  and  grace  may 
derive  much  good,  incidentally,  from  the  gifts  of  fortune? 

Phronesis.  In  my  view,  it  is  plain,  from  the  Scriptures  before 
alleged,  which  we  believe  the  mouth  of  the  Lord  hath  spoken,  that  our 
clergy,  especially  under  the  law  of  grace,  are  bound  to  live  in  the 
manner  which  I  have  set  forth.     And  since  this  is  an  injunction,  laid' 


170  THE  TRIALOGUS. 

on  us  by  the  God-man,  Christ,  it  is  clear  that  he  who  manifestly 
despiseth  it  cannot  love  Christ,  and,  therefore,  must  fall  under  the  sen- 
tence of  a  most  fearful  excommmiication  ;  for  the  apostle  saith,  "  If  any 
man  love  not  the  Lord  Jesus  Christ,  let  him  be  anathema  maranatha." 
And  this  excomnumication,  inflicted  by  the  Holy  Spirit,  does  not  admit 
of  being  evaded  by  the  precautions  of  men,  but  is  sure  to  be  inflicted 
where  guilt  is  incurred,  and  is  a  matter  greatly  more  to  be  feared,  than 
any  damnation  or  condemnation  for  heresy,  Avhich  Csesarean  prelates 
are  Avont  to  send  forth.  And  since  to  love  Christ,  and  to  keep  his 
commandments,  are  the  same  thing,  it  is  plain  that  those  prelates 
especially,  who  are  so  disobedient  to  the  law  of  the  Lord,  incur  a 
more  heavy  anathema. 

In  reply  to  your  first  objection,  I  admit  that  I  have  often  hazarded 
my  life,  and  my  worldly  prosperity,  by  the  promulgation  of  this 
doctrine  ;  but  since  Christ  and  his  apostles  did  so,  and  we  believe  that 
they  are  now  glorified  in  heaven  for  so  doing,  what  believer  should 
hesitate  to  promulgate  and  defend  the  words  of  Christ ;  especially  when 
he  himself  saith,  "  Whoever  shall  be  ashamed  of  me,  and  of  my  words, 
of  him  wiU  the  Son  of  man  be  ashamed  before  the  angels  of  God  ?" 

With  regard  to  the  canonisation  of  Sylvester,  Gregory,  and  others, 
who  received  the  church  endowment,  I  must  say,  Avithout  any  wish 
to  scandalise  those  saints,  that  I  do  not  make  it  a  matter  of  faith  to 
believe,  that  by  God's  grace,  they  passed  through  hfe  unstained  in  any 
way  by  the  pollution  of  things  temporal.  Bu.t  who  woxdd  be  so  sense- 
less as  to  disregard  the  admonitions  and  counsel  of  Christ  hereupon, 
because  one  transgressor  was  saved  by  the  grace  of  God  ?  For  if  one 
offender  has  been  rescued  from  so  dangerous  a  precipice,  by  some  cause 
to  us  unknown,  who,  on  that  accou.nt,  would  be  so  audacious  as  to 
expose  himself  to  a  greater  danger  ?  For  numbers  of  prelates  now  grasp 
these  temporalities  in  a  way  far  more  illegal  and  infamous  than  their 
predecessors  above  named.  And  therefore  I  grant  you,  that  both  reason 
and  the  law  of  God  require,  that  one  who  is  a  chief  servant  of  God, 
should  be  duly  ministered  unto  in  things  temporal ;  but  both  reason, 
and  the  real  good  of  God's  sen^ant,  require  that  he  be  not  too  much 
laden  with  these  temporalities,  since  they  serve  their  possessor  only  in  so 
far  as  they  facilitate  his  duty  towards  God. 

It  is  plain  that  the  man  imbibing  the  spirit  of  the  Gospel  pleases 
Christ  the  more,  other  things  being  equal,  the  greater  the  poverty  in 
which  he  fulfils  his  office.  Just  as  it  is  of  no  iise  for  travellers  to  carry 
their  ship  after  they  have  crossed  the  sea  in  it,  so  it  doth  not  advantage 
us  to  carry  temporal  things  in  our  hearts,  more  than  is  reqiiisite  for  our 
voyage.  Dming  our  infancy  and  decrepitude,  Ave  must  perform  our 
journey  on  board  ship  ;  Avhile  in  middle  age,  to  signify  that  we  should 


ORDERS. — AVARICE  OF  THE  CLERGY.  171 

aspire  after  things  celestial,  we  must  travel  by  dry  land.  In  the  early 
part  of  our  voyage  we  are  sustained  by  our  parents,  and  in  the  last  by 
the  goods  we  have  accumulated,  or  by  the  charity  of  our  brethren  ;  but 
in  middle  age  we  should  Hve  by  our  own  efforts,  or  on  those  temporal 
things  which  we  have  virtuously  made  oiu-  own.  And  this  mode  of 
life  we  regard  as  an  approach  to  the  state  of  innocence,  to  which  the 
apostles  conformed  themselves.  Thus  some  understand  the  words  of 
Christ,  "And  ye  shall  carry  nothing  on  yoiu"  journey,  neither  scrip,"  &c. ; 
for  apostolic  men  should  not  be  delayed  by  anything  temporal  that 
may  impede  their  affections  or  their  efforts  in  the  discharge  of  duty. 

But  the  scanty  and  moderate  nature  of  their  possession  is  indicated  by 
the  staff  carried  in  the  hand.  As  one  overburdened  with  a  multiplicity 
of  clothing  is  thereby  oftentimes  rendered  imfit  for  travel,  so  the  man  who 
is  burdened  with  things  temporal,  is  often  made  less  capable  of  serving 
the  church.  In  this  sense  Christ  said,  "Neither  have  two  coats,"  and 
this  law  of  Christ  is  founded  on  the  law  of  nature,  with  which  no  man 
can  dispense.  As  to  your  second  objection,  your  assumption  is  plainly 
false,  since  lords  temporal  ought  so  to  moderate  the  alms  they  bestow, 
that  the  ordinance  of  Chi-ist  shall  in  no  respect  be  destroyed  ;  for  they 
would  then  not  be  alms,  but  a  traitorous  and  accursed  presumption. 
For  Christ,  in  Luke  xiv.,  shows  us  how  we  should  bestow  temporal 
relief  on  the  poor,  who  are  blind,  halt,  and  infirm,  and  how,  accordingly, 
to  compel  sturdy  mendicants  to  labour. 

In  the  rule  of  Christ,  poverty  must  be  understood  in  the  following 
threefold  manner,  because  Christ  teaches  us  not  to  bestow  alms  on  the 
rich  in  the  world,  though  they  be  blind,  halt,  or  infirm,  but  he  teaches 
us  to  bestow  alms  on  these  three  classes  of  the  poor.  But  how  doth  the 
perpetual  and  universal  endoAvment  of  the  church  agree  Avith  this  rule 
of  Christ  ?  This  doctrine,  therefore,  implies  and  teaches  how  such  alms 
may  be  given  with  profit  and  foresight,  and  how  a  wrong  done  to  these 
three  classes  of  the  needy  shotdd  be  amended. 

As  to  your  third  objection,  it  has  often  been  said  that  man  holdeth 
things  temporal  under  a  twofold  title,  namely,  that  of  original  justice, 
and  that  of  mundane  justice.  Now  under  the  title  of  original  justice, 
Christ  possessed  aU  the  goods  in  the  imiverse  ;  as  Augustine  often 
declares — under  that  title,  or  the  title  of  grace,  all  things  belong  to  the 
just.  But  civil  possession  differs  widely  from  such  title.  Accordingly, 
Christ  and  his  apostles,  despising  civil  dominion,  were  content  with 
possession  according  to  that  title  ;  and  hence  it  is  the  rule  of  Christ, 
that  none  of  his  disciples  presume  to  contend  for  his  temporal  goods,  as 
appears,  IMatt.  vi.,  "If  any  man  take  thy  coat,"  &c.  But  the  laws  of  the 
state,  and  the  custom  of  secular  rulers,  are  far  removed  from  this.  And 
this  is  the  reason  why  these  mundane  laws,  and  the  eager  execution 


172  THE  TRIALOGUS. 

thereof,  have  been  so  wrongfully  introduced,  even  among  the  clergy. 
The  conclusion  you  draw  must  be  admitted,  but  the  mode  of  possession 
should  be  distinguished  ;  for  possession  in  a  civil  sense,  since  it  necessi- 
tates a  carefulness  about  temporal  things,  and  the  observance  of  human 
laws,  ought  to  be  strictly  forbidden  to  the  clergy.  With  regard  to 
Sylvester  and  others,  it  appears  to  me  probable,  that  in  accepting 
such  endowment  they  sinned  grievously.  We  may  entertain  the  sup- 
position, however,  that  they  afterwards  repented  of  this  to  some  purpose. 
So  I  grant  you,  then,  that  the  clergy  may  possess  temporal  things,  but 
after  that  title  and  mode  of  possession  which  God  instituted,  and  not 
after  that  covetovis  fashion  which  the  institution  of  Cain  hath  invented. 


XV. 

ON   THE   CULPABILITY   OF   THE  LAITY   IN    RESPECT    TO   ENDOWMENTS. 

Alithia.  I  am  pleased,  brother,  with  your  doctrine,  because  it 
appears  to  me,  that  you  inveigh  with  clearness  and  force  against  the 
avarice  of  the  priests  ;  and  as,  according  to  the  apostle,  1  Tim.  i., 
covetousness  is  the  root  of  all  evil,  and  priests  should  be  the  root  of  all 
goodness,  conveying  the  laity  to  heaven,  you  appear  to  direct  your  cen- 
sures against  the  source  of  all  sin  in  the  church.  But  tell  me,  I  pray 
you,  whether  secular  men  are  justly  liable  to  rebuke  on  account  of 
such  endowments. 

Phronesis.  I  am  pleased  to  find  that  you  thus  introduce  this  subject. 
I  have  often  been  hindered  from  rebuking  the  sins  of  temporal  lords  ; 
and  to  make  amends  for  such  omission,  I  will  state  to  you  the  belief  I 
entertain  in  this  matter.  And,  if  God  will,  it  shall  come  to  the  ears  of 
such  men. 

Believe  firmly,  and  in  no  way  doubt,  that  herein  temporal  lords  have 
grievously  sinned.  And  for  this  cause,  I  doubt  not,  many  have  been 
suitably  punished,  in  the  righteous  jvidgment  of  God,  by  the  loss  of 
their  worldly  wealth  ;  for  this  endowment  has  given  rise  to  wars,  strife, 
and  has  brought  many  secular  lords  to  poverty.  And  it  is  only  just 
that  they  shoidd  be  made  to  pay  a  penalty  having  respect  to  that  very 
thing  which  was  the  means  by  Avhich  they  committed  their  crime.     My 


DUTY  OF  THE  LAITY  CONCERNING  ENDOWMENTS.  173 

reason  for  so  thinking  is  this,  that  those  who  are  accessory  to  a  crime, 
are  guilty,  as  well  as  those  who  commit  it.  But  the  temporal  powers 
have  not  only  united  to  confer  this  endowment,  but  haf  e  consented  to  it 
in  very  many  ways  ;  and  since  such  endowment  is  contrary  to  the 
ordinance  of  Christ,  they  are  herein  gidlty. 

For  if  there  are  six  methods  of  consenting,  as  enumerated  by  the  poet — 

"  Consentit,  cooperans,  defendens,  concilium  dans, 
Ac  auctorisans,  non  juvans,  nee  reprehendens," 

— it  is  clear  as  light,  that  temporal  lords  are  manifestly  guilty,  in 
respect  to  these  six  modes,  and  especially  in  regard  to  the  last  two, 
inasmuch  as  they  indolently  withhold  the  assistance  and  rebuke  by 
means  of  which  this  injtiry  done  to  Christ  and  his  church  might  be 
rectified.  Nevertheless,  it  devolves  on  them,  for  many  reasons,  to 
amend  this  injury  done  to  Christ.  In  the  first  place,  because  they  are 
those  who  have  sinned  by  the  commission  of  this  injury,  therefore  it  is 
for  them  to  make  satisfaction  for  the  sin.  In  the  second  place,  because 
God  gave  the  power  they  possess  that  they  might  regulate  the  affairs  of 
his  church,  as  appears  in  Romans  xiii.  Therefore,  that  they  be  not 
negligent  in  respect  to  the  use  of  this  power,  nor  guilty  of  an  abuse  of 
it,  they  should  exercise  it  in  the  instance  of  so  great  an  injury  done  to 
Christ,  after  his  own  example  ;  for  Christ,  in  rebiiking  the  priests  of 
the  temple,  made  use  often  of  this  kingly  power,  ejecting,  in  person,  the 
buyers  and  sellers.  And  on  many  occasions,  by  his  sufferings  and  his 
reproofs,  Christ  condemned  the  conduct  of  the  priests,  as  may  be  seen 
at  the  time  of  his  seizure  and  passion.  And  he  afterwards  awftilly 
chastised  that  priesthood,  by  the  hand  of  Titus  and  Vespasian  his 
servants,  as  Luke  had  prophesied.  Isodorus,  also,  admirably  declares 
this  doctrine,  as  may  be  seen  in  the  tAventy-third  decree,  q.  v.  c.  Prin- 
cipes  Seculi.  For  if  they  hold  their  temporal  possessions  on  condition 
of  service  rendered,  what  service,  I  ask,  could  better  befit  them,  than 
that  of  vindicating  the  wrongs  done  to  Christ,  and  defending  so  reason- 
able an  ordinance  ?  Forasmuch  as  it  is  the  same  thing  to  love  Christ, 
and  to  keep  his  law  and  commandments,  as  is  shown  in  John  xiv.,  it  is 
manifest  that  if  the  temporal  lords  love  Christ  above  all  things,  it  is 
their  duty  to  exert  their  power  in  defending  his  chief  ordinance.  Wliat 
temporal  lord,  I  ask,  would  not  be  offended  beyond  measure  on  seeing 
his  own  decree  reversed  ?  Still  more  would  this  be  the  case,  if  that 
reversing  were  to  dishonour  his  betrothed,  and  to  break  up  his  king- 
dom. But  much  more  is  all  this  true  in  respect  to  the  primitive  justice 
of  Jesus  Christ.  Let  temporal  lords  remember,  then,  how  distinguished 
was  the  favour  which  our  Lord  showed  them  in  his  Ufetime,  without 
doubt  intending  that  they  should  make  him  a  return  of  their  service. 


174  THE  TRIALOGUS. 

Now  I  have  collected  from  the  Scripture  account  six  instances  of 
kindness  shown  by  Christ  to  temporal  lords  ;  First,  because  Christ,  who 
is  the  Lord  of  tiSie,  and  who  might  have  been  born  at  whatever  period 
he  chose,  selected  that  interval  in  which  secular  dominion  was  most 
flourishing ;  for  in  Luke  ii.  it  is  said,  that  a  decree  went  forth 
that  the  whole  world  should  be  taxed.  Second,  because  Christ  might 
have  had  dominion,  had  he  been  so  disposed,  over  all  the  kingdoms  of 
the  world ;  but  was  unwilling  to  detract,  in  the  smallest  degree,  from 
the  secular  power  of  the  earth — as  in  Matt.  viii.  it  is  written,  "  The  Son 
of  man  hath  not  where  to  lay  his  head."  In  the  third  place,  because 
Christ,  that  he  might  restore  the  secular  authority  undiminished  to 
secular  lords,  caused  the  old  priesthood  to  be  despoiled  of  their 
possessions,  as  was  foretold  by  Luke,  when  predicting  the  destrtiction 
of  the  temple,  chap.  xix.  Fourth,  because  Christ  paid  tribute  to 
Cfesar  for  himself  and  his  little  flock,  as  may  be  seen  in  Matt,  xviii. 
Fifth,  because  Christ  pronounced  a  most  decisive  judgment,  when  he 
said  that  the  goods  of  CsBsar  should  be  rendered  to  Ccesar,  Matt.  xxii. 
And  in  the  sixth  place,  because  Christ  fed  the  poor  tenants  of  secular 
lords,  and  healed  them,  and  taught  them  in  many  ways  obedience,  so 
that  the  Gospels,  and  the  Acts  of  the  Apostles,  show  how  servants  ought 
to  obey  their  lords.  And  what  is  infinitely  more  than  any  of  these 
considerations,  though  the  men  of  the  world  place  such  things  first, 
Christ  is  the  Creator,  Redeemer,  and  finally  the  Eewarder  of  temporal 
lords. 

What  then  could  he  do  that  he  hath  not  done  ?  On  aU  these 
accounts  temporal  lords  should  remember  that  counsel  of  the  apostle  in 
Colossians  iii. — "  Be  ye  thankful."  But  let  the  believer  mark,  I  pray, 
■with  what  manifest  ingratitude  they  have  repaid  the  Lord.  For  soon 
after  his  ascension,  within  the  four  hundredth  year,  they  reversed  his 
chief  ordinance,  by  endowing  the  church,  and,  by  consequence,  did 
beget  Antichrist,  to  the  dishonour  of  his  spouse.  Hence  chronicles 
relate  that  at  the  time  of  the  endowment  of  the  chui-ch,  an  angelic 
voice  was  heard  in  the  air,  saying,  "  To-day  is  poison  poured  into  the 
holy  church  of  God."  Whence,  from  the  time  of  Constantine,  Avho  so 
endowed  the  church,  the  Eoman  empire  decreased,  and  with  it  secvilar 
dominion.  Nor  is  it  of  any  avail  to  allege,  in  defence  of  this  sin,  that 
the  emperor  and  others  who  endowed  the  church,  thought  that  by  a 
devotion  of  this  nature  they  should  secure  to  themselves  a  manifold 
merit,  because  the  apostle,  from  a  less  culpable  blindness,  iinder  the 
same  persuasion,  persecuted  the  chui'ch  ;  and  when  this  ignorance  was 
no  longer  in  his  way,  and  he  had  drawn  evidence  from  the  Old 
Testament,  he  sincerely  confesses  that  he  was  herein  guilty  of  blas- 
phemy, and  sinned  grievously  against  Christ :   how  then  should  it  be 


DUTY  OF  THE  LAITY  CONCERNING  ENDOWMENTS.  175 

that  the  emperor  and  other  lords,  in  their  grosser  ignorance,  coiild  be 
anything  but  sinners  against  Christ,  after  such  a  showing  of  goodness 
on  his  part?  Wherefore  I  warn  them,  that  it  is  too  hard  for  them  to 
kick  against  the  pricks. 

Accordingly,  if  they  would  have  their  dominion  kept  entire,  and  not 
fiendishly  torn  piecemeal,  and  the  peace  of  the  church  restored,  and 
their  tenants,  according  to  the  law  of  the  Lord,  powerful  but  not  rebel- 
lious. Jet  thenLiiaxa  a  pxQpec„z.eal  for  tlifi  ordinance  of  Christ,  to_tlie  end  • 
that  they,  jnay  reform  the  chiu'ch,  as  much  as  may  be,  seeing~tliat  biif 
faith  givesliFT'eason  to"beIieve  that  it  would  be  ruled  most  prosperously 
under  that  ordinance.  For  then  would  be  done  away  the  simoniacal 
entanglement  of  the  clergy  in  things  temporal,  the  most  scandalous 
ignorance,  and  the  sloth  and  heresy  which  now  disgrace  the  heritage  of 
Christ.  And  by  reason  of  this  also,  wars  would  come  to  an  end,  and 
the  changing  of  kingdoms  by  conquests,  and  the  iniquitous  spoiling  of 
the  poor  dwellers  therein,  since  the  lordship  of  the  world  would  then  be 
wholly  in  the  power  of  the  secular  arm.  And  what  is  best  of  all,  as 
Christ's  word  would  run  to  and  fro  freely  everjnvhere,  many  more 
would  wing  their  way  to  heaven.  For  then  too  would  come  to  an  end 
those  blasphemies  about  the  spiritual  power  of  popes,  in  respect  to  abso- 
lution from  sin  and  punishment,  and  the  unwarranted  granting  of  indul- 
gences,— things  which  Christ  and  his  apostles  never  granted, — with  an 
infinite  number  of  other  blasphemies.  Nor  can  Pseudis,  or  any  other 
disciple  of  Antichrist,  adduce  perfunctory  evidence  to  show  that  temporal 
lords  have  no  license  to  correct  these  abuses,  inasmuch  as  that  would  be 
the  same  thing  as  to  say  that,  seeing  they  have  no  power  to  repair  the 
mischief  they  have  done,  they  must  of  necessity  perish  under  the  guilt 
of  it.  We,-Jiowever-,- tell  them,  th«,t-not  only  have  they  the  power  to 
deprive  a  church  habitually  delinquent  of  its  temporalities,  but  that  they 
are  bound,  on  pain  of  the  condemnation  of  hell,  so  to  do,  since  they 
ought  to  repent  of  their  foUy,  and  make  satisfaction  for  their  sin  in 
having  thus  defiled  the  church  of  Christ. 

Alithia.  You  have  said  enough,  brother,  on  this  doctrine  concerning 
the  clergy,  a  doctrine  especially  hateful  to  our  superiors  ;  and  the  more, 
inasmuch  as  you  do  not  show  how  your  doctrine  may  be  acted  upon, 
without  making  too  great  a  disturbance  in  the  church.  Pass  on,  I  pray 
you,  to  the  subject  of  the  sacrament  of  matrimony,  observing  the  same 
order. 

Phkonesis.  No  scholastic  matter  have  I  ever  had  more  at  heart  than 
that  on  which  I  have  now  dwelt,  forasmiich  as  it  appears  to  me  that  it 
would  tend  above  all  things  to  the  honotir  of  God  and  the  advantages  of 
the  universal  church.  Wherefore,  it  seems  to  me,  that  he  is  notably 
deficient  in  respect  to  perfect  charity,  and  the  love  of  his  king  and 


170  .    THE  TRIALOGUS. 

kingdom,  who,  from  fear  of  losing  temporal  things,  and  the  friendship  of 
great  men,  naj,  who  even  to  save  his  life,  neglects  this  duty.  I  doubt 
not  that  the  apostles,  and  other  discreet  disciples  of  Christ,  would  have 
defended  this  doctrine,  even  to  the  death.  But  the  king  and  kingdom 
are  worthy  of  condemnation  on  accomit  of  this  sin,  to  which  they  have 
given  their  consent.  What  faithful  servant  of  the  king,  therefore,  may 
remain  silent  with  regard  to  this  great  crime  ?  For  the  sovereign 
authorises,  by  such  conduct,  the  greatest  transgression  on  the  part  of 
his  clergy,  and  gives  his  sanction  to  the  root  of  that  evil  by  which  the 
kingdom  under  him  is  cut  to  pieces.  And  since  it  is  necessary  to  true 
secular  dominion,  that  the  holder  of  it  should  rule  justly,  and  so  be 
opposed  to  this  crime,  it  appears  that  the  king,  and  the  nobles  of  his 
kingdom,  in  this  case,  govern  without  the  care  proper  to  their  office. 
For  according  to  the  law  of  England,  if  a  tenant  shall  withhold  his 
service  from  his  chief  lord  during  two  years,  the  said  chief  lord,  by  the 
authority  of  the  king  of  England,  may  seize,  in  his  own  behoof,  the  land 
which  his  subject  had  unworthily  occupied  to  his  own  purposes.  How 
much  more,  then,  should  the  ICing  of  kings  confiscate  the  property  of 
kingdoms,  if  the  service  they  owe  has  been  neglected  for  many  times 
two  years,  it  being  plain  that  they  ought  to  serve  Christ,  by  refusing  all 
treacherous  consent  to  the  claims  of  Antichrist,  and  by  opposing  his 
works  as  contrary  to  Christ,  to  the  extent  of  their  power !  We  see 
clearly  how  long  has  been  the  time  through  which  the  service  so  due  to 
God  has  been  neglected.  And  as  it  seems  to  me,  that  liege  man  of  the 
king,  who  should  fail  to  expose  such  misdoing,  would  be  a  slothful 
traitor  to  his  king,  his  country,  and  his  God. 

And  with  regard  to  your  objection,  touching  the  fear  of  distiu'bance 
to  the  kingdom  that  would  ensvie  on  the  carrying  out  of  this  doctrine, 
consider  well  how  Antichrist  has  herein  blinded  our  military  men  by 
his  chief  agents.  For  they  are  bold  to  invade  other  kingdoms,  either 
on  just  gromids,  or  on  such  as  are  doubtftil,  but  they  are  slothful  in 
respect  to  the  discharge  of  a  small  duty,  and  in  charitably  assisting  the 
inhabitants  of  their  own  country,  whom  they  ought  to  love  in  a  high 
degree,  for  the  sake  of  their  Lord.  Nor  do  we  hesitate  to  say,  that 
Antichrist,  with  his  principal  agents,  has  introduced  this  slothfidness. 
That  there  is  a  facility  for  performing  this  duty,  may  be  thus  shown. 
It  is  well  knoAvn  that  the  king  of  England,  by  virtue  of  his  regaHa,  on 
the  death  of  a  bishop  or  abbot,  or  any  one  possessing  large  endowments, 
takes  possession  of  those  endowments,  as  the  sovereign  ;  and  that  a  new 
election  is  not  entered  upon  without  the  royal  assent,  nor  will  the 
temporalities,  in  such  case,  pass  from  their  last  occupant  to  his  successor, 
without  that  assent.  Let  the  king,  therefore,  refuse  to  continue  the 
innovation  which  has  been  the  great  delinquency  of  his  predecessors, 


ON  PENANCE.  177 

and  in  a  short  time  the  whole  kingdom  will  be  freed  from  the  mischiefs 
which  have  flowed  from  this  source.  Who,  I  ask,  would  dare  to  seize 
on  such  temporalities,  without  license  obtained  from  the  king  ?  Nor  need 
the  king,  or  his  kingdom,  to  do  themselves  justice  in  this  matter,  smite 
with  the  sword,  kill  any  man,  or  exercise  their  authority  presumptuously. 
But  as  nature  abhors  sudden  changes,  and  as  this  great  transgression 
made  progress  by  httle  and  Uttle,  so  if  it  were  made  to  decrease  by 
successive  steps,  as  the  death  of  the  occupants  succeed  each  other,  with 
a  small  amount  of  prudence,  the  result  would  be  anything  but  hurtful, 
either  to  king  or  people.  But  those  who  among  the  clergy  or  elsewhere 
oppose  this  doctrine,  are  falsifiers  of  the  law  of  Scripture,  and  thus 
traitors  in  the  worst  sense  to  God  and  the  king. 

From  all  that  has  been  said,  we  conclude  that  the  king  and  his 
kingdom  ought  to  protect  poor  priests  who  promulgate  this  doctrine, 
against  their  own  brethren,  and  all  enemies  Avhomsoever,  for  otherwise 
they  are  born  of  blood,  or  of  the  will  of  the  flesh,  or  of  the  will  of  man, 
and  not  of  God,  and  so  are  not  by  birth  sons  of  God,  or  of  the  kingdom 
of  heaven,  but  children  of  the  king  of  hell,  forasmuch  as  they  are  lovers 
of  the  sons  of  the  father  of  lies.  It  may  be  that  false  brethren,  and 
other  potentates  among  the  clergy  of  the  kingdom,  will  conspire  against 
those  who  spread  this  opinion,  contriving  their  death  by  the  most 
unfounded  falsehoods.  But  where  is  the  behever  who  woiild  apprehend 
the  destruction  of  this  veritable  doctrine  ?  Whence  came  the  daring  to 
proclaim  these  Gospel  truths,  if  not  from  the  hope  in  Christ's  defending 
and  God's  protecting?  For  whoever  opposes  these  views  of  things, 
must  be  ranked,  without  a  doubt,  as  Antichrist, — as  one  contrary  to 
the  words  of  Christ.  Woe,  then,  unto  those  who  impugn  this  catholic 
doctrine,  so  salutary  to  the  whole  body  of  true  believers." 


"  Chapters  xx.  xxi.  xxiii.  contain  some  remarks  on  the  subject  of  matrimony.  Phronesis  adduces 
the  authority  for  this  "venerable  sacrament"  from  Matt.  xix.  He  inveighs  against  the  encourage- 
ment given  by  the  clergy  to  frequent  divorces.  "  I  am  anything  but  pleased,"  he  says,  "with  such  a 
multitude  of  causes  for  divorce,  founded  as  they  are  on  merely  human  ordinances,  as  is  especially 
the  case  with  that  of  consanguinity."  He  objects  to  the  present  form,  "  I  take  thee  as  my  wife," 
(capio  te  in  uxorem,)  because  it  is  not  true  that  the  rite  of  matrimony  is  performed  by,  or  consists  in 
these  words.  The  consent  of  the  parties,  and  the  approval  of  God,  would  be  sufficient  to  make  this 
contract  regular  in  the  absence  of  all  sensible  signs  whatsoever.  He  then  passes  on  to  the  mystic 
union  of  Christ  with  the  church,  in  its  three  parts,— " militant,  sleeping,  and  triumphant: — 
the  militant,  is  the  believers  on  their  way  to  heaven;  the  sleeping,  those  destined  to  salvation, 
but  sufFeruig  *  for  a  while  in  purgatory  ;  the  triumphant,  the  blessed  at  rest  in  heaven.  Of  these, 
one  vast  church  will  be  made  in  the  day  of  judgment." 

*  Patientes. — This  word  seems  to  be  used  in  this  connexion  more  in  a  negative  than  a  positive 
sense. 


7(S  THE  TRIALOGUS. 


'V 


XVI. 
ON   PENANCE. 

Alithia.  You  would  oblige  me  now  by  stating  your  views  of  the 
sacrament  of  penance.  To  define  it  seems  difficult,  for  it  is  said  that 
penitence  hath  three  parts,  like  a  harp,  namely,  contrition  of  heart, 
confession  with  the  mouth,  and  satisfaction  by  deeds, — and  its  genus, 
accordingly,  is  not  easily  specified, — these  three  things  being  diverse 
in  genus. 

Phronesis.  It  appears  to  me  that  penitence  consists  in  the  condition 
of  the  mind,  and  that  these  other  things,  which  are  called  the  parts 
of  penitence,  are  its  accidents,  whfcTi  go  together  to  form  its  complete- 
ness. Contrition  belongs  to  the  mind  alone,  and  is  not  an  object  of 
sense,  inasmuch  as  the  contrite  confess  to  the  Lord.  And  this  depart- 
ment of  penitence,  though  little  esteemed,  is  yet  of  the  greatest  virtue, 
so  that  without  it  the  rest  avail  nothing.  Confession  is  made  up  of  this 
feeUng,  and  of  oral  utterance  made  to  God  alone.  AndthTis  the  fathers 
under  the  old  law,  in  common  with  Woge"of~the  New  Testament,  were 
accustomed  to  confess.  Penitence,  in  the  sense  of  satisfaction  by  works, 
is  made  up  of  the  tAvo  former,  together  with  a  confession  made  to  the 
priest  in  private. 

Now  from  a  regard  to  gain,  it  is  to  this  last  view  of  penitence  that 
we  give  most  attention.  But  whether  this  third  kind  is  necessary  to 
salvation,  or  on  what  authority  it  was  introduced,  is  with  many  a  matter 
of  dispute.  But  we  must  confide  on  this  point  in  John,  who,  in 
^his  gloss  on  the  decrees,  says,  after  stating  many  opinions  which  he 
censures,  that  Innocent  III.  invented  it,  and  to  confirm  it,  established 
the  law  "  Omnis  utrusque  sexus,"  which  is  set  forth  in  the  fifth  decretal. 
But  in  my  opinion,  as  I  have  explained  more  at  length,  it  would  be 
better  for  the  church  did  she  content  herself  with  the  first  and  second 
kinds  of  penitence  as  above  mentioned.  But  though  the  third  form 
(confession  to  a  priest)  is  injurious  to  many,  and  is  the  cause  of  many 
evils  to  both  parties,  (the  priest  and  the  confessing,)  nevertheless  it  brings 
many  good  results  to  the  church,  and  since  it  might  possibly  be  well 
conducted,  it  appears  to  me  that  it  may  be,  by  supposition,  necessary, 
and  so  really  necessaiy,  forasmuch  as  many,  through  shame  of  being 
obliged  to  confess  the  sin,  and  of  submitting  to  the  penance  enjoined, 
and  from  the  fear  of  being  obliged  to  make  confession  of  what  they  have 
done  elsewhere,  are  deterred  from  repeating  their  sin. 


ON  PENANCE.  179 

No  one  can  believe  tliat  a  man  may  not  be  saved  without  confession 
of  this  kind,  for,  otherwise,  all  the  dead  from  Christ's  ascension  to  the 
time  of  Innocent  III.  are  lost — a  horrible  thing  to  believe.  Eather  do 
we  think,  that  a  much  greater  number  are  lost  under  the  law  of 
that  pope  on  this  subject,  than  would  ever  have  been  lost  for  the 
want  of  it.  Besides,  it  generally  happens,  that  he  who  absolves,  is 
not  acquainted  with  the  magnitude  of  the  sin  confessed,  just  as  he 
knows  not  if  the  man  who  is  confessing  be  contrite  ;  though  he  is 
well  aware  that  unless  he  be  so,  his  sin  is  not  removed.  How,  then, 
can  he  utter  falsehoods  in  the  name  of  Christ,  and  so  impudently 
absolve  sin,  and  enjoin  a  penance  which  he  cannot  know  as  being 
proportioned  to  the  transgression  ?  Neither  is  it  lawful  to  burden  the 
church  with  new  traditions,  especially  such  as  are  of  a  suspicious 
character,  for  what  we  have  is  already  sufficient.  And  the  laws  about 
confession  in  the  Scripture,  have  served  us  Avell  enough  for  more  than  a 
thousand  years.  On  what  ground,  then,  is  it  that  without  a  law,  a  third 
kind  of  penitence  has  "been  introduced  in  a  manner  so  unlikely  ?  It 
appears  to  me,  that  this  papal  law  is  to  be  admitted  as  far  as  the  dis- 
cretion of  the  person  who  confesses  may  deem  profitable. 

Alithia.  I  see,  brother,  that  you.  allow  but  little  weight  to  this 
papal  law  ;  and  it  seems  to  me,  that  for  the  same  reason,  you  would 
make  light  of  the  absolution  from  penalty  and  guilt,  and  the  full 
remission  of  sin  granted  by  the  pope,  and  of  that  burden  of  sin  which 
the  prelate  often  aggravates  by  fulminating  his  horrible  excommimica- 
tions,  and  so  the  decision  of  the  court  of  Rome,  on  such  matters,  would 
fall  to  the  ground. 

Phronesis.  The  observations  you  make  seem  to  involve  much  truth, 
inasmuch  as  in  the  Scriptvu-es,  without  any  additions  on  the  part  of 
the  Roman  court,  it  is  sufficiently  set  forth  how  every  man  should 
regulate  his  life.  And  if  the  injunctions  of  Scripture  are  attended  to, 
it  follows  that  the  man  who  lives  to  the  end  the  Hfe  so  prescribed,  will  be 
saved.  Hence  all  these  fictitious  dogmas  are  generally  promulgated 
to  keep  the  people  in  subjection,  and  to  detain  them  in  a  fallacious 
obedience ;  and  a  blasphemous  covetoiisness  is  the  damnable  root  of 
the  whole  of  them. 

Let  us  look,  then,  and  see  what  is  enjoined  and  commanded  by 
the  Lord,  in  the  law  of  perfect  liberty,  and  observe  it,  and  abstain  from 
what  is  forbidden,  and  from  giving  attention  to  laws  newly  ordained,  and 
this  will  be  enough.  Accordingly,  what  is  over  and  above,  is  not  only 
evil  in  its  origin,  but  is  itself  evil,  and  blinds  numbers.  Concerning  all 
vows,  promises,  and  other  private  observances,  let  the  believer  look  up 
to  the  almighty  power  of  Jesus  Christ ;  let  him  bend  all  the  strength  of 
his  sold  to  living  henceforth  in  more  perfcctness,  so  as  to  be  serviceable 

n2 


180  THE  TRIALOGUS, 

to  the  chixrch  ;  let  him  repent  of  his  past  evil  life,  strengthen  within 
him  the  purpose  of  so  sinning  no  more  ;  and  this,  in  my  opinion,  suf- 
ficeth  to  destroy  his  guilt,  and  to  save  him,  whatever  our  superiors  may 
say  to  the  contrary.  But  in  all  this,  let  the  believer  beware  of  any 
insincerity  toward  God.  With  regard  to  the  words  in  Matthew  xvi., 
"  Whatsoever  ye  bind,"  &c.,  let  the  believer  demand  from  the  false 
bishop  when  he  alleges  this  saying  of  our  Lord's,  if  his  own  life  of  holi- 
ness, by  its  resemblance  to  the  life  of  Peter,  is  such  as  to  make  him 
a  true  vicar  of  Peter.  If  the  presumptuous  hypocrite  shall  impudently 
affirm  that  it  is  so,  ask  him  to  show  the  similarity  of  his  life  to  that 
of  Peter,  more  especially  in  the  grace  given  him  to  work  miracles,  and 
in  the  lowliness  of  his  poverty.  Peter  presumed  not  on  the  possession 
of  such  power,  how  then  can  this  hypocrite  claim  it?  And  since 
he  cannot  prove  himself  a  true  vicar  of  Christ,  or  a  member  of 
the  church  of  Christ,  what  is  it  to  him  that  Christ  promised  this  power 
to  the  blessed  Peter,  seeing  he  is  neither  Peter,  nor  by  the  lowness  and 
holiness  of  his  life  the  vicar  of  Peter  ? 


XVII. 
ON   THE  SIGNS   OF  CONTRITION. 

Alithia.  Tell  me,  I  pray  you,  brother  Phronesis,  what  the  signs  are 
which  denote  true  contrition,  inasmuch  as  you  have  exposed  the  craft 
of  Antichrist,  acutely  though  obscurely,  and  say,  do  the  Csesarean  sects, 
and  new  orders,  which  set  aside  the  rules  of  Christ,  and  observe  and 
value  the  new  regulations  they  have  devised,  sin  herein  ;  or  is  there 
true  penitence  in  their  earnest  and  bold  observance  of  such  rules  ? 

Phronesis.  Not  only  the  true  believers  among  us,  but  the  disciples  of 
Antichrist,  unite  in  confessing,  that  to  remove  sin,  men  must  experience 
true  contrition  of  heart.  Accordingly,  the  first  tendency  to  sorrow, 
what  is  not  sufficient  to  remove  sin,  they  call  attrition  ;  and  the  grief 
which  follows,  and  is  adequate,  they  call  contrition.  But  stiU  they 
are  not  able  to  distinguish  between  them,  or  to  say  where  contrition 
really  exists.  But  I  have  spoken  of  contrition  in  the  thii'd  part  of  my 
sixty-four  sermons."     I  have  there  said,  that  sorrow  is  sufficient  to  take 

»  This  reference  shows  that  the  above  number  of  the  Reformer's  sermons  were  published  at  this 
time. 


ON  THE  SIGNS  OF  CONTRITION.  181 

away  sin,  but  that  it  must  be  more  on  account  of  the  loss  of  grace,  than 
on  account  of  any  temporal  good  whatsoever.  And  so  long  as  sorrow 
of  this  nature  shall  be  wanting  to  the  sinner,  he  does  not  grieve  in 
contrition  for  the  loss  of  the  husband  of  the  church.  Nor  is  the  quan- 
tity of  grief  to  be  looked  to  as  regards  its  intensity,  or  its  duration 
merely ;  but  as  regards  both  taken  together.  Wherefore  it  appears, 
that  so  long  as  we  are  in  this  life,  we  ought  to  be  the  subjects  of  grief 
for  sin,  in  act  or  habits,  since  we  protract  our  grief  for  temporal  calami- 
ties to  a  great  length.  From  all  this,  it  farther  appears,  that  the 
true  penitent  does  not  return  to  his  past  sin  ;  so  that  the  doctors 
say,  with  truth,  that  to  be  penitent,  is  to  movirn  over  past  sins,  and 
not  to  commit  again  the  sins  so  regarded.  Hence  it  further  appears, 
that  it  is  only  the  man  who  is  contrite,  that  will  be  saved  from  his  sin ; 
the  reprobate,  by  the  sudden  termination  of  his  sorrow,  shows  that 
there  is  in  him  no  contrition.  Hence  it  follows  further,  that  as  the 
pope  and  others  who  administer  confession,  know  not  who  wiU  be 
saved,  and  who  is  reprobate,  so  they  know  not  who  is  contrite.  Hence 
it  is  a  Satanic  presumption  for  men  falsely  to  pretend  that  they  will 
absolutely  absolve  this  man  or  that  from  sin  by  laying  their  hands 
on  his  head.  What  avails,  I  ask,  this  sensible  sign,  the  leaden  seal,  or 
the  giving  of  money,  to  awaken  contrition  in  the  heart  of  the  sinner  ? 
Verily  nothing ;  and  such  administrators  of  confession  deceive  with  their 
falsehoods,  both  themselves  and  those  whom  they  confess.       * 

But  it  is  manifest  that  the  Christian,  by  his  trust  in  the  compassion 
of  Jesus  Christ,  and  in  his  pain  and  holy  purpose,  may  know  from 
within  himself  that  his  sin  is  removed,  and  that  he  is  contrite  in  spirit. 
Again,  as  to  further  conclusions,  be  firmly  convinced  that  these  new 
sects  sin  grievously  against  Christ,  in  thus  contemning  his  ordinance, 
and  delighting  rather  in  their  own  frivolous  observances. 

Our  possessioners  ought  to  know,  both  from  the  life  of  Christ 
and  his  apostles,  and  from  the  commandments  of  Scriptiire,  that 
such  endowments  as  they  thus  obtain,  are  repugnant  to  that  state 
which,  in  name  at  least,  though  falsely,  and  with  a  fraudulent  intention, 
they  profess.  Yet  along  with  these  deceitful  professions,  they  are  ever 
plotting  to  increase  their  possessions,  to  defend  them,  and  to  destroy 
those  who  would  impair  them.  It  is  repugnant  to  the  Divine  jtistice  that 
such  men  should  go  unpunished.  The  same  is  true,  also,  of  the  friars, 
who  blaspheme  God,  and  defend  most  anxiously  what  is  in  their  posses- 
sion, and  bitterly  prosecute  those  who,  in  the  name  of  the  Lord,  expose 
their  fraud.  The  same  is  true,  also,  concerning  their  love  of  state,  or  of 
the  Caesarean  or  papal  law,  neglecting  the  state  or  law  of  the  land. 

This  weightiest  of  sins  is  not  to  be  taken  away  by  flourishing  pom- 
pous  words,  or   displaying  sensible    signs,,  or    by    absolutions,  or    by- 


182  THE  TRIALOGUS. 

the  invention  of  indulgences — more  especially  wlien  tlie  power  and 
opportunity  of  making  satisfaction  are  within  reach,  and  the  sinner 
remains  obstinate  in  his  sin.  God  discerneth  the  hearts  and  intents 
of  men,  the  condition  and  circumstances  of  their  passions.  It  is  ill, 
then,  for  a  man  to  blaspheme  Him,  and  say  that  he  himself,  by  a 
sensible  sign  he  has  invented,  can  absolutely  blot  out  the  pollutions 
of  such  as  are  reprobate.  Could  there  be  a  more  presumptuous  blas- 
phemy, than  for  God's  enemy  falsely  to  profess  that  he  can  so  reconcile 
God,  though  God's  everlasting  law  and  clear  justice  contradict  him? 
Satan  has  suggested  to  these  possessioners,  that  should  they  have  such 
lordship  in  worldly  things,  it  would  be  well,  for  the  estabhshing  of  their 
false  dominion,  to  invest  themselves,  by  means  of  such  blasphemies, 
with  an  imaginary  spu'itual  power,  a  power  which  cannot  be  assailed, 
because  not  palpable  to  the  senses,  and  thus  procure  to  themselves 
authority  from  kings  to  burn  all  their  opponents  as  heretics.  Thus 
was  the  pretended  power  of  Antichrist  artfully  introduced. 


XVIII. 


OF  EXTREME   UNCTION. 


ALiTfflA.  You  have  said  quite  enough  on  this  subject,  brother 
Phronesis  ;  but  inform  me,  I  pray  you,  somewhat  concerning  the  last 
sacrament,  which  is  called  extreme  unction.  It  has  its  foundation 
in  the  passage,  James  v.,  "Is  any  sick  among  you?  let  him  call 
for  the  elders  of  the  church  ;  and  let  them  pray  over  him,  anointing 
him  with  oil  in  the  name  of  the  Lord :  and  the  prayer  of  faith  shall 
save  the  sick,  and  the  Lord  shall  raise  him  up  ;  and  if  he  have  com- 
mitted sins,  they  shaU  be  forgiven  him." 

Phronesis.  This  foundation  for  that  sacrament  does  not  appear  to  be 
adequate.  For  the  faithful  might  urge  \A'ith  sufficient  reason,  that  this 
holy  apostle  does  not  specify  the  last  sickness,  but  merely  says  that  con- 
solation should  be  administered  by  the  presbyter  Avhen  any  one  is  sick  ; 
and  as  it  is  in  the  nature  of  oil,  in  those  parts  of  the  world,  to  promote 
the  health  of  the  body,  so  he  mentions  this  anointing  ;  not  that  the  oil 
aflfects  the  soul,  but  the  prayer  of  a  devout  priest  poured  forth,  hath 


ON  EXTREME  UNCTION.  183 

a  healing  effect,  so  that  God  helps  the  sickness  of  the  soul.  If  that 
bodily  anointing  had  been  a  sacrament  in  the  sense  in  which  it  is 
now  represented,  Christ  and  his  apostles  would  not  have  been  silent 
respecting  its  promulgation  and  due  administration.  Nevertheless,  I  grant 
you  that  this  corporal  anointing  is  to  some  a  sacrament,  other  things 
being  equal ;  but  it  is  then  necessary  that  the  presbyters  should  heal  the 
sick  with  their  own  devout  prayers.  Still,  beware,  lest  through  too  hght 
a  temper,  you  understand  the  words  of  the  apostle  imperfectly. 

You  may  possibly  err  so  far  as  to  believe,  that  the  mere  fact  that  a 
priest  has  prayed  for  a  sick  man  will  be  sufficient  to  remit  any  guilt 
that  may  attach  to  the  latter.  But  many  have  been  sick,  and  been 
anointed,  who  have,  nevertheless,  been  doomed  to  everlasting  condem- 
nation. For  it  is  not  to  be  believed,  that,  insomuch  as  a  priest  so 
doth,  his  prayer  of  faith  will  save  the  sick,  for  then  it  would  be  a  part 
of  the  faith  of  the  chiu'ch  to  believe,  that  whoever  in  his  last  moments 
should  receive  the  sacrament,  would  be  saved  by  faith  in  Christ, 
and  this  sacrament  would  then  be  the  most  necessary  of  all,  for  the 
recipient  of  the  others  may  be  finally  impenitent,  and  be  lost, — but 
so,  without  a  doubt,  may  he  be  who  receives  this  sacrament. 

Thus  in  the  sacrament  of  baptism,  in  that  of  confirmation,  and.  in  all 
the  rest,  hath  Antichrist  invented  unauthorised  ceremonies  ;  and  to  the 
burden  of  the  church,  without  warrant  from  Scriptui'e,  hath  heaped 
them  on  subjected  believers.  But  other  necessary  sacraments  he  has 
overlooked,  as  is  seen  in  respect  to  the  seven  works  of  spiritual  mercy, 
which  ought  to  be  a  sacrament  in  the  esteem  of  believers,  and  especially 
of  priests.  But  this  sacrament,  though  very  necessary,  inasmuch  as 
it  has  no  temporal  gain  going  along  with  it,  and  is  irksome  to  those  in 
high  places,  is  faithlessly  neglected. 

Whence  it  appears  to  me,  that  those  who  institute  such  private  orders, 
and  send  forth  such  general  rules,  to  cause  sacraments  of  this  nature  to 
be  universally  received  by  those  who  are  subject  to  them,  blaspheme 
God,  especially  when  God  is  pleased  to  save  many  without  their  receiv- 
ing this  sacrament.  How  like  Antichrist  is  this  presumption,  for  a 
prelate  to  assert,  and  without  foundation  maintain,  that  no  one  will  be 
saved  without  partaking  of  a  sacrament  of  this  sort ! 

But  whether  a  rich  man,  thus  anointed,  is  permitted  subsequently  to 
recover,  and  whether  the  priest  ought  to  have  a  certain  knowledge,  that 
the  man  so  anointed  will  not  siurvive,  and  whether  this  sacrament 
of  extreme  unction  can  be  repeated,  is  a  matter  of  doubt  with  many. 
But  I  leave  it  to  the  weak,  uselessly  to  protract  difficult  questions  of 
this  nature.  I  merely  state  one  thing  as  probable, — that  a  man  thus 
sick,  and  thus  anointed,  and  afterwards  convalescent,  cannot  again 
receive  the  sacrament  of  extreme  unction. 


184  THE  TRIALOGUS. 


XIX. 

OF  THE  VARIOUS   KINDS  OF  MINISTERS. 

Alithia.  Pray  inform  me,  brother,  concerning  the  various  kinds  of 
ministers  in  the  church,  for  you  consume  our  time  needlessly  in  deriding 
the  doctrine  of  extreme  unction. 

Pheonesis.  Derision,  I  am  satisfied,  is  a  lawful  weapon,  and  may  be 
laudably  employed  on  occasion,  for  Christ,  Elias,  and  the  apostles,  have 
all  availed  themselves  of  it.  And  why  should  we  not  bring  it  into  use 
against  heretics  ?  Nevertheless,  as  the  excellence  of  ridicule  lies  in  the 
moderate  use  of  it,  and  is  of  rare  and  difficult  attainment,  I  will  abstain 
fi'om  it,  and  speak  of  the  kinds  of  ministers  in  the  church.  Now 
Christ  was  the  highest  minister  in  the  church,  since,  according  to  the 
apostle,  he  was  the  minister  of  the  circumcision,  and,  in  my  opinion,  no 
one  of  the  ministers  of  our  mother  is  worthy  of  praise,  except  as  in  his 
conversation  he  is  a  follower  of  Christ.  Hence  I  think  it  a  matter  of 
great  difficulty  to  establish,  on  stifficient  authority,  the  institution  of  our 
new  orders. 

There  are  three  kinds  of  ministers  acknowledged  in  the  church,  each 
kind  including  many  subordinate  gradations.  Of  these  the  first  and 
lowest  are  simple  labourers.  The  second  and  intermediate  class  is 
composed  of  potentates,  the  defenders  of  the  ordinances  of  Christ  in  the 
church  ;  but  the  last  and  highest  are  the  priests  of  Christ,  who  rightly 
preach  his  Gospel.  This  portion  should  be  as  the  soul  unto  the  body  of 
oiu'  mother  the  church.  Among  these,  however,  there  is  most  deception, 
for  Antichrist  hath,  in  the  guise  of  clergy,  twelve  agents,  who  machinate 
against  Christ's  church,  commonly  called  popes,  cardinals,  patriarchs, 
archprtesuls,  bishops,  archdeacons,  officials,  deacons,  monks,  canons, 
false  brethren  lately  introduced,  and  questors.  Now  all  these  twelve, 
especially  the  Ctesarean  prelates  and  the  friars,  thus  unwarrantably 
admitted,  are  plainly  the  disciples  of  Antichrist,  because  they  do  away 
with  the  liberty  of  Christ,  biu'den  holy  church,  and  hinder  the  Gospel 
from  having  fiee  course  as  of  old. 

As  the  last  and  greatest  danger  among  those  enumerated  by  Paul,  is 
that  incurred  from  false  brethren,  something  should  be  said  concerning 
these ;  and  as  they  falsely  assert  that  they  were  introduced  before  the 
incarnation  of  our  Lord,  we  must  see  in  what  way  they  should  be 
generally  defined.  The  Bishop  of  Lincoln,  in  one  of  his  sermons,  saith 
of  the  private  orders  of  nionks  in  general,  but  of  the  friar  in  particular, 


ON  THE  VARIOUS  KINDS  OF  MINISTERS.  185 

that  he  is  a  dead  body  come  out  of  the  tomb,  wrapped  in  funeral  weeds, 
and  set  in  motion  among  men  by  the  fiend.  A  dead  body,  he  con- 
tinues, because,  vigorous  as  his  bodily  life  may  be,  yet  his  soul  is  dead — 
a  death  far  more  truly  such  than  the  death  of  our  earthly  man,  as 
1  Tim.  v.,  "  But  she  that  hveth  in  pleasiu'e  is  dead  while  she  liveth." 
He  is  a  putrid  and  stinking  corpse,  because  the  natural  life  of  the  body 
should  be  derived  from  the  spiritual  Ufe  of  the  sotil,  by  God's  law  ; 
secondly,  he  cometh  out  of  the  grave,  because,  as  he  saith,  his  four 
walls  shut  him  in,  as  one  dead  to  the  world,  and  shut  up  and  buried 
therein.  But  inasmuch  as  the  shutting  up  of  the  soul  is  far  more 
excellent  than  the  bodily  shutting  up  of  the  man,  let  us  mark  the  four 
cardinal  virtues — -justice,  fortitude,  prudence,  and  temperance — and 
mark,  also,  how  the  friars  tear  away,  almost  asunder,  these  four  walls, 
and  so  break  out  from  the  confinement  of  the  soul,  and  treacherously 
pollute  believers  in  the  church.  Christ  and  his  apostles,  accordingly, 
denounced  them  as  hypocrites  ;  and  hence,  to  deceive  the  church,  they 
dress  themselves  in  funeral  vestments,  which  the  religion  of  Christ 
requires  not. 

Some  wear  russet  above,  as  a  sign  of  their  labours,  and  a  white 
garment  under,  to  signify  the  purity  of  their  mind.  Others  wear  over 
all,  black  funeral  vestments,  as  a  sign,  they  say,  of  their  continual 
sorrow  and  pain  on  account  of  sin,  and  wear  white  clothes  underneath, 
as  the  former.  A  third  class  are  clad  in  white,  both  without  and 
within,  wearing  russet  to  denote  the  labour  they  undergo  for  the  church. 
The  fourth  order  dress  like  the  second,  in  black  and  white,  but  in  the 
fashion  of  their  dress,  and  their  form  of  burial,  they  diifer  from  the  two 
following,  as  do  the  first.  The  deformity  of  their  appearance,  they  say, 
shows  the  utility  of  their  body,  and  the  girdle  they  so  tie  round  them  in 
a  knot,  that  they  endure  a  constant  and  distressing  bodily  penance.  But 
we  see  not  the  reality  of  what  is  thus  signified,  since  they  are  no 
prophets,  but  hypocrites  who  seduce  the  people,  and  give  their  atten- 
tion more  to  the  shutting  up  of  the  body  than  of  the  soul.  They 
pretend,  that  by  thus  shutting  up  the  body,  they  have  presented  to  their 
view  heaven  and  things  heavenly.  The  plants  that  grow  in  the  cloister 
signify  the  vigour  of  those  virtues  wherein  they  surpass  all,  and  the  tree 
in  the  midst  of  it  denotes  a  ladder  along  which  they  mount  by  the  steps 
of  virtue  to  things  heavenly.  But  was  there  ever  a  more  hypocritical  lie  ? 
For  they  eat  of  the  forbidden  fruit  in  the  midst  of  their  paradise,  and 
make  drunken  to  the  uttermost  all  men  Avho  follow  after  them.  As  to  the 
Bishop  of  Lincoln's  fourth  particular,  that  every  such  corpse  hath  been  set 
in  motion  among  men  by  the  devil,  the  believer  cannot  doubt  that  men 
of  this  sort,  who  break  out  from  the  cloister  of  the  soul,  are  set  in  motion 
by  fiends,  since  the  fiends,  who  most  love  hypocrisy,  and  such  deceiving 


18G  THE  TRIALOGUS. 

of  tlie  human  race,  run  of  course  to  the  support  of  such  heretical  fallacies  ; 
for  the  sin  of  hypocrisy,  as  it  is  most  contrary  to  the  first  principles  of 
truth,  and  most  seduces  the  people,  is  carefully  promoted  by  the  fiend. 
Thus  this  description  of  the  fom-fold  member,  set  forth  by  that  holy 
bishop,  is  made  good,  and  the  blessed  Hildegard  makes  the  same 
statement  more  expressly  in  her  prophecy  before  these  friars  were 
introduced." 


XX. 

ON   THE  BEGGING  FRIARS. 


Alithia.  I  could  wish  that  you  would  make  some  statement  of  your 
opinion  concerning  the  begging  of  the  friars  ;  for  many  are  of  opinion 
that  Christ  so  begged,  and  certain  it  is  that  on  this  assumption  the  friars 
found  their  system.  This  opinion  has  the  more  colour,  from  the  fact 
that  in  the  Psalms  it  is  said  that  Iscariot  persecuted  a  man  who  was 
poor  and  a  beggar.  And  as  the  blessed  Peter  says,  Acts  i.,  that  this 
prophecy  was  spoken  by  David  concerning  Christ  and  Iscariot,  it  is  no 
suflScient  reply  to  say  that  Christ  begged  only  in  the  person  of  his 
members,  for  certainly  the  psalm  refers  to  the  person  of  Christ,  which 
Iscariot  persecuted. 

Phronesis.  I  have  affirmed  elsewhere  in  many  ways,  that  the  term 
mendicancy,  like  the  term  prayer,  is  to  be  understood  in  different 
senses.  For  there  is  one  kind  of  mendicancy  innuitive,  another 
insinuative,  and  a  third  declamatory.  One  kind  of  begging  comes  of 
God  alone,  another  of  man  ;  accordingly  I  have  elsewhere  defined 
begging,  as  the  petition  of  a  needy  man  foF  bodily  alnis,  pvu'ely  on  the 
ground  of  compassion,  for  the  rehef  of  liis  need.  In  this  sense  Christ  in 
his  humanity  begged  of  tte  Trinity,  and  consequently  of  himself,  when 
saying  the  Lord's  prayer,  whicli  "he  had  estabhshed  ;  and  as  Augustine 
often  asserts,  every  one  in  repeating  that  prayer  must  necessarily  beg  of 
the  Lord.  Now  we  may  say  that  Christ  begged  in  his  humanity,  but 
only  innuitively,  of  his  brethren,  since  he  tells  them,  in  fact,  how  for 
love  of  them  he  became  so  poor  and  needy,  as  saith  the  apostle  in 
2  Cor.  \dii.      Now   such   real   begging,   without   insinuative   petition, 

•  For  some  account  of  this  pretended  prophetess  see  Mosheim,  iii.  83. 


ON  THE  MENDICANCY  OF  THE  FRIARS.  187 

offered  in  words,  is  a  faultless  and  most  noble  begging,  for  it  became 
Christ  thus  to  beg,  for  the  interests  of  his  church.  But  if  the  friars 
make  a  sophistical  use  of  such  begging,  and  beg  stoutly  from  the  people 
with  clamour  and  annoyance,  who  can  doubt  that  this  begging  is  a 
diabolical  and  sophistical  perversion  of  this  act  of  Christ's,  so  full  of 
goodness,  and  so  serviceable-to  liiachurch  ?  Beyond  this  the  friars  defend 
their  falsehood,  by  adding,  that  it  is  not  only  proper,  but  absolutely 
meritorious  thus  to  embrace  a  life  of  voluntary  poverty.  I  have 
assailed  this  position  by  many  arguments  in  the  vulgar  tongue.  In  the 
first  place,  from  Matt,  v.,  that  Christ,  who  came,  "  not  to  destroy  the 
law  and  the  prophets,"  says  in  Deut.  xv.,  "  There  shall  be  no  needy 
man  nor  beggar  among  you."  Why  then  should  Christ  violate  this 
law  by  thus  begging  of  his  own  people  ?  In  the  same  manner,  Prov. 
XXX.,  Solomon  saith,  "  Give  me  neither  poverty  nor  riches."  Christ, 
therefore,  was  not  compelled  to  do  away  with  the  virtue  that  is  thus 
said  to  exist  in  a  medium  between  the  two,  since  the  believers  sup- 
plied him  with  aU  such  necessaries. 

Job  saith,  (c.  xxix.)  "  Oh  that  it  were  with  me  as  in  the  months  past, 
as  in  the  days  when  God  preserved  me ;  when  his  candle  shined  upon 
my  head,  and  when  by  his  hght  I  walked  throiigh  darkness ;  as  I  was  in 
the  days  of  my  youth."  Here  it  is  clear  as  noon-day  that  this  pions  man 
piously  prayeth  that  he  might  possess  the  prosperity  he  had  in  times 
past,  which,  according  to  their  doctrine,  wotdd  be  a  blame-worthy 
petition.  To  the  same  effect  speaks  Paul,  (Acts  xx.)  "  I  have  coveted 
no  man's  silver,  or  gold,  or  apparel :  yea,  ye  yourselves  know,  that  these 
hands  have  ministered  unto  my  necessities " — whence  it  appears  that 
bodily  labour  is  indirectly  enjoined,  and  mendicity  forbidden.  Also 
2  Thess.  iii.,  "  For  even  when  we  were  with  you  this  we  com- 
manded you,  that  if  any  would  not  work  neither  should  he  eat ;  for  we 
hear  that  there  are  some  which  walk  among  you  disorderly,  working  not 
at  aU,  but  are  busy  bodies" — whence  it  is  shown,  as  clearly  as  before, 
that  the  apostle  forbids  begging  of  this  sort.  Again,  1  Thess.  iv., 
"  But  we  beseech  you,  brethren,  that  ye  increase  more  and  more  ;  and 
that  ye  study  to  be  quiet,  and  to  do  your  own  business,  and  to  work 
•with  your  own  hands,  as  we  commanded  you" — which  likewise  shows 
that  the  friars  in  begging  violate  the  injunction  of  the  apostle,  and  so  of 
our  Lord.  Also  Eph.  iv.,  "  Let  him  that  stole  steal  no  more" — but  we 
may  see  how  directly  this  command  is  disobeyed  by  the  friars,  for  oftentimes 
by  their  knavery,  contrary  to  the  will  of  our  Lord,  they  delude  men, 
and  seize  the  property  of  others  by  the  foulest  means,  and  neglect  to 
labour  with  their  own  hands.  Yet  the  apostle  (as  appears  fi-om  Acts 
xviii.)  laboured  as  a  tentmaker  that  the  church  might  not  be  burdened. 
God  enjoined  corporeal  labour  on  the  first  sinner.  Gen.  iii.  :    "  In  the 


188  THE  TRIALOGUS. 

sweat  of  thy  face  shalt  thou  eat  bread."  Are  we  to  regard  the  sect  of  the 
friars  as  more  excellent  than  the  first  man,  or  as  a  better  example  than 
the  apostle  Paul  ?  Likewise,  2  Cor.  vi.,  the  apostle  lays  down  the  follow- 
ing injunction  :  "  We  beseech  you  also  that  ye  receive  not  the  grace  of 
God  in  vain."  Do  not  the  friars  receive  the  grace  of  God  in  vain,  who 
are  endowed  by  God  with  bodily  strength,  and  have  the  opportunity,  and 
yet  will  not  work — to  the  great  burden  of  the  church  ?  Again,  when 
Christ  prohibits  such  public  begging,  inasmuch  as  he  who  so  begs  is 
burthensome  to  the  community,  a  course  of  life  which  Christ  through 
Paul  repeatedly  forbids,  how  can  the  new  orders  have  the  effrontery  to 
proclaim  such  open  mendicancy  in  the  case  of  able-bodied.,  men,  and 
found  a  new  form  of  devotion  on  such  an  ordinance  ?  Do  not  Francis, 
and  other  idiot  trafficers,  depart  from  the  faith  of  the  church,  and  from 
the  Lord  Jesus  Christ  ?  Fui'thermore,  when  paupers,  the  bUnd,  the 
sick,  and  the  infirm,  ought,  according  to  God's  commandment,  to  receive 
such  alms,  (Luke  xiv.)  the  robust  mendicant  taking  the  rehef  away 
from  them,  wrongs  this  class  of  men  ;  and  Avhat  robbery  can  be  more 
infamous  ?  Such  beggary  is  contrary  to  the  law  of  nature :  what 
blasphemous  necessity,  then,  could  imjiose  it  upon  our  Lord  Jesus  Christ, 
especially  when  it  neither  became  him  so  to  beg,  nor  have  the  Gospel 
commandments,  wherein  is  involved  all  truth,  expressed  anything  of  the 
sort  ?  How  dare  the  friars,  then,  thus  blaspheme  the  Lord  Christ  Jesus? 
For  Christ  and  his  disciples,  in  abstaining  from  such  medicancy,  obeyed 
the  tenth  commandment  in  the  decalogue,  the  law  of  nature,  and  the 
bidcUnar  of  the  Old  Testament. 


XXI. 

FURTHER  SHOWING  THAT  THE   MENDICANCY   OF  THE  FRIARS   IS   NOT 
CONSISTENT   WITH   SCRIPTURE. 

Phronesis.  I  see  clearly,  from  the  reasons  adduced,  and  from  many 
others  that  might  be  brought  forward,  if  need  were,  that  this  mendi- 
cancy of  the  friars  is  not  only  without  scriptural  authority,  but  a  mani- 
fest blasphemy.  Yet  it  may  be  well  to  go  briefly  over  the  poor  evidence 
adduced  by  the  friars  in  its  support.  In  John  iv.  it  is  written  that 
Christ  asked  drink  of  a  Samaritan  woman ;  wlio  can  refiise,  they 
argue,  to  attribute  such  mendicancy  to  Christ,  when  lie  was  thus  poor  ? 
But    in    weighing    this  argument    we    should    define    clearly    what    is 


ON  THE  MENDICANCY  OF  THE  FRIARS.  189 

meant  by  begging,  one  man  of  another.  For,  when  a  creditor  or  his 
agent  seeks  a  debt,  he  does  not,  in  so  doing,  beg  ;  and  mvich  less 
does  a  lord,  when  he  claims  to  be  served  with  what  is  his  own. 
Accordingly,  though  Christ,  as  Lord,  received  gifts  of  his  people,  it  does 
not  thence  follow  that  he  begged  of  them,  but  rather  that  he  required  a 
ministering  of  goods  that  were  his  own  for  the  common  benefit  of  those  so 
ministering  to  him.  Thus  some  students  of  the  Gospel  are  of  opinion 
that  Christ  asked  the  drink  of  faith  and  devotion  from  the  woman  ;  for 
it  is  not  likely  that  Christ  when  hungry  would  have  asked  water  to 
drink,  especially  as  it  was  the  sixth  hour  of  the  day,  and  the  disciples 
had  gone  into  the  village  to  buy  food.  Moreover,  if  Christ  had  asked 
for  material  water,  he  would  probably  have  drunk  it  at  once,  with- 
out delay ;  but  when  the  woman  was  ready  to  give  him  water,  he 
deferred  drinking,  and  said  some  time  after  to  his  disciples,  when  they 
exhorted  him  to  eat — "  I  have  meat  which  ye  know  not  of,"  &c.  The 
friars,  therefore,  are  herein  more  foolish  than  this  woman,  who  mistook 
the  meaning  of  Christ  through  an  excusable  ignorance,  while  they 
equivocate  damnably  by  nefarious  falsehoods  concerning  the  Holy  Spirit. 
I  wish  they  were  doomed  to  beg  nothing  of  the  people  but  water,  until 
they  have  made  satisfaction  for  the  error  of  so  heretical  a  lie  against 
God. 

In  the  second  place,  the  friars  endeavour  to  establish  their  falsehood 
by  that  passage  in  Luke  xix.  where  Christ  saith — "  Zaccheus,  make 
haste,  and  come  down,  for  to-day  I  must  abide  at  thy  house."  From 
which  words  these  ignorant  men  conclude  that  Christ  begged  food  and 
lodging  of  Zaccheus.  Let  these  untaught  grammarians  acquire  some 
knowledge  of  the  use  of  terms,  before  they  utter  such  blasphemies,  and 
neither  lie,  nor  avail  themselves  of  hes,  to  defend  their  begging, — ^for 
Christ  perceiving  the  piety  of  Zaccheus,  spake  these  words,  on  account 
of  the  charity  that  was  in  him,  and  not  from  being  himself  in  misery 
or  destitution.  So  let  friars  mark  these  terms,  and  blush  to  ascribe 
beggary  thus  falsely  to  Christ,  when  they  should  rather  regard  him 
in  the  light  of  a  supreme  and  most  generous  Physician,  who  is  pleased 
of  his  surpassing  charity  to  abide  with  men. 

In  the  third  place,  these  blasphemers  argue  from  Matt,  xxi.,  where 
Christ  sent  two  disciples  to  Jerusalem  for  an  ass  and  her  colt,  whereon  he 
might  go  up  thither, — Did  he  not  then  beg  from  the  city  of  Jerusalem  ? 
Now  let  these  heretics  blush  to  say,  that  it  is  after  the  example  of  the 
Lord  that  they  beg  of  men  without  leave  soiight  or  obtained  ;  for  Christ 
the  Lord  of  all  needed  not  thus  to  mount  a  colt  and  an  ass,  save  to  fulfil 
the  Scriptui'e,  (Zech.  ix.)  and  to  prefigure  how  he  should  ride  over  the 
Gentiles  as  colts,  and  the  Jcavs  (stupidly  continuing  under  the  burdens 
of  the  law)  as  asses,  and  still  more  when  his  disciples  laid  their  garments 


190  THE  TRIALOGUS. 

on  those  beasts,  that  is  to  say,  while  the  apostles  taught  the  virtues, 
and  principally  the  virtue  of  humility,  by  the  efficacy  of  their  example. 
Nay,  I  repeat,  Christ  mounted  these  animals  to  condemn  the  riding  of 
pope  and  cardinals,  and  of  the  inferior  bishops  too,  who  are  wont  to 
ride  in  superfluous  pomp  on  war-horses  decked  out  with  gold  and  silk. 

In  the  fourth  place,  these  blind  heretics  argue,  that  Christ  begged 
lodging  and  bread  for  his  last  supper  in  Jerusalem,  which  they  rest  on 
Matthew  xxvi.  But  let  these  shameless  heretics  know  that  the  words 
of  the  Gospel  plainly  condemn  their  heresy.  For  the  words  of  Christ 
are — "  Go  into  the  city  to  such  a  man,  and  say  unto  him,  The  Master 
saith.  My  time  is  at  hand  ;  I  wiU  keep  the  passover  at  thy  house 
with  my  disciples."  Where  it  appears  clearer  than  light  that  Christ 
speaks  as  Lord,  and  not  as  a  mendicant.  For  as  in  [Matthew  xxi.  this 
Lord  taught  his  disciples,  saying,  "  If  any  man  say  ought  unto  you,  ye 
shall  say,  The  Lord  hath  need  of  them  ;  and  straightway  he  will  send 
them,"  so  he  speaks  in  this  instance  as  Loi'd  and  Master. — Let  the 
heretic  mark  this  consequence — "  The  Lord  hath  need  of  them," — and 
it  follows,  "  straightway  they  will  let  them  go  :" — therefore  the  Truth, 
uttering  those  words,  begged  the  animals  referred  to  ;  for  in  both  these 
cases  they  attribute  to  Christ  robbery  of  the  poor.  Christ,  therefore,  in 
addressing  these  words  to  his  disciples,  "  Go  into  the  city,"  &c.,  and  espe- 
cially in  giving  fulfilment  to  those  words  in  a  manner  consistent  with 
justice,  shows  the  extent  of  his  dominion,  because  John,  in  the  twelfth 
chapter,  says,  "  Ye  caU  me  Master  and  Lord,"  &c.  Hence,  according  to 
the  evangelical  doctrine,  Christ's  disciples  dare  not  call  themselves 
masters  and  lords,  but  servants  of  our  Lord  Jesus  Christ.  Let  heretics, 
then,  compare  these  three  sayings  of  Christ ;  in  the  first  place,  how  he 
enjoined  upon  his  disciples,  in  general  terms,  that  they  were  to  go  into  a 
certain  city,  as  if  he  had  said, — By  reason  of  the  universaUty  of  my  domi- 
nion, whatever  I  shall  ask  of  any  one  in  my  name  is  provided  by  him. 
In  the  second  place,  they  should  mark  the  expression — "  The  Master 
saith  ;"  for  Christ  who  speaks  is  greater  in  station  than  any  other  man 
that  can  be  named.  Whence  to  denote  the  certainty  of  what  he  says, 
and  to  denote  that  teachers  are  worthy  of  their  maintenance,  he  subjoins 
distinctly  these  words,  "  The  Master  saith,"  &c.  But  let  the  same  men 
mark  the  third  expression  also—"  My  time  is  at  hand;"  for  other  men 
whom  Christ  does  not  ilhmiinate  in  so  high  a  degree,  withdraw  their 
help  even  when  they  suppose  their  dearest  friends  are  near  death  ;  so 
when  Christ  speaks  with  such  certainty  and  authority,  he  shows  that  he 
makes  it  imperative  on  the  part  of  that  citizen  to  do  as  required.  There- 
fore, to  conclude,  it  is  manifest  to  believers,  that  the  Gospel,  so  far  from 
teaching  that  Christ  practised  such  mendicancy,  condemns  the  custom 
as  the  height  of  heresy. 


ON  THE  LETTERS  OF  THE  FRATERNITIES.  191 


XXII. 

ON  THE   LETTERS   OF  THE  FRATERNITIES. 

Alithia.  Yoli  have  argiied  with  sufficient  shrewdness  in  regard  to 
this  second  blasphemy  of  the  friars.  But  touch,  I  pray  you,  a  little  on 
a  third — that  relating  to  their  letters  of  fraternity,  for  by  that  means  the 
church  is  too  commonly  deceived. 

Phronesis.  I  am  willing  to  say  of  them  in  Latin  what  I  have  formerly 
expressed  in  English,  but  I  am  apprehensive  that  Pseudis  Avill  charge  me 
with  losing  my  labour  in  so  doing,  both  because  1  often  repeat  the  same 
doctrine,  and  also,  since  the  malevolence  of  the  friars  increases,  I  am 
imprudent  enough  to  speak  of  their  last  doings  as  worse  than  the  former. 
Nevertheless,  this  is  not  the  end,  God  willing,  at  which  I  aim.  I  sup- 
pose, on  the  contrary,  that  some  friars,  whom  God  shaU  see  fit  to  teach, 
will  be  converted,  and  devoutly  embrace  the  religion  of  Christ  in  its 
primitive  purity  ;  and  abandoning  their  perfidy,  shall  seek  or  obtain 
freedom  from  Antichrist,  and  return  of  their  own  accord  to  the  primeval 
reUgion  of  our  Lord.  And  then,  like  Paul,  they  wiU  build  up  the 
church. 

But  in  proceeding  to  deal  with  these  false  letters  of  the  friars,  it  is  im- 
portant to  know  something  of  their  history ;  and  this  being  understood, 
their  simoniacal  heresy  will  be  immediately  manifest,  for  they  do  not 
issue  siich  rides  except  with  the  expectation  of  realising  gain,  and  of 
giving  strength  to  their  unlawful  confederacy.  How  then,  I  ask,  can  they 
be  other  in  character  than  simoniacal  heretics  ?  In  confirmation  of  this 
showing,  when  help  is  denied  them  as  regards  temporal  things,  or  the 
defence  of  them,  straightway  they  murmur.  Beyond  doubt,  there  is 
impUed  in  this  practice  a  fraudulent  buying  and  selling  ;  and  it  is 
equally  certain  that  God  must  hate  this  hypocritical  traffic. 

The  friars  must  also  beware  not  to  give  occasion  to  the  faithful  to 
discover  their  fallacies,  or  to  introduce  unauthorised  novelties,  since  they 
ought  to  know  that  Christ  meant  his  church  shoidd  be  free  from  such 
things  ;  and  inasmuch  as  the  friars  do  not  thus  act,  they  fraudulently 
diminish  the  liberty  of  the  chvirch  of  Christ.  On  many  grounds  it 
appears  that  the  friars  have  fallen  into  a  radical  heresy,  for  they  pre- 
tend expressly  in  these  letters,  that  the  individuals  to  whom  they  grant 
them,  shall  be  made  partakers  of  merits  from  themselves  after  death. 


192  THE  TRIALOGUS. 

But  where  can  yon  find  a  more  presumptuous  blasphemy?  For  neither 
they  themselves,  nor  the  men  with  whom  they  carry  on  this  traffic,  can 
know,  whether  they  may  not  be  condemned  in  hell.  How  blind  is  their 
folly,  then,  in  nmking  assertions  on  a  subject  of  which  they  know  so 
little  !  But  they  have,  it  seems,  such  an  innate  tendency  to  falsehood, 
that  they  hesitate  not  to  assert,  contrary  to  eternal  judgment,  that  they 
can  do  the  things  they  cannot  do. 

Again,  no  man  should  be,  by  withdrawing  his  help,  the  means  of 
another  man's  damnation.  But  as  the  friars  give  us  to  understand  in 
this  matter,  it  is  in  their  power  to  save  both  themselves  and  others  from 
condemnation  ;  so  that  supposing  any  man  to  be  lost,  they  are  to 
be  blamed  for  withholding  their  assistance.  For  if  they  promise  to 
another  that  after  death  he  shall  be  a  partaker  of  their  merits,  then  they 
manifestly  imply  next,  both  that  the  man  himself  will  after  death  be 
worthy  of  such  participation,  and  that  they  themselves  at  present  merit 
fature  happiness  ;  because,  if  each  party  should  be  a  foredoomed  member 
of  Satan,  then  such  a  granting  must  be  beyond  the  power  of  these  friars. 

Moreover,  the  friars,  by  following  the  manner  of  the  hypocrites,  flatly 
condemn  themselves  herein  ;  for  according  to  the  evangelical  doctrine  in 
Matt,  vi.,  such  alms  should  be  given  secretly,  so  that  their  right  hand 
should  not  know  what  the  left  hand  doth.  But  the  friars,  by  the  letters 
which  they  so  assiduously  display  to  the  people,  give  plain  indication 
that  they  say  unto  my  people  that  they  themselves  are  holy  and  grave 
men  in  the  church,  and,  what  is  more  than  the  sounding  of  a  trumpet 
before  them,  they  send  forth  letters  to  confirm  the  impression  of  their 
sanctity,  which  men  are  to  preserve  constantly  in  their  chests. 

Inasmuch,  also,  as  it  is  among  the  provisions  of  all  law,  that  no  man 
should  deceive  his  neighbour  in  any  worldly  matter,  much  more  should 
he  not  so  do  in  respect  to  spiritual  things,  concerning  a  man's  everlasting 
heritage.  Since,  therefore,  those  who  trade  in  temporal  goods  require 
some  security  for  their  merchandise,  much  more  is  this  requisite  in  so 
precious  a  commerce  as  that  relating  to  the  salvation  of  souls.  But 
since  the  friars  have  no  certainty  in  regard  to  themselves,  of  the  blessings 
hoped  for,  they  have  spread  on  all  sides  childish  fraud.  Ai^e  we  to  believe 
that  God  will  turn  from  his  own  course  of  justice,  because  such  maniac 
concessions  have  been  made  by  friars  ?  I  have  heard  indeed  some 
madmen  rave  about  temporal  good,  and  secular  -dominion,  but  never 
did  I  hear  any  so  horribly  blaspheme  as  these  men,  in  thus  presuming 
themselves  to  be  as  God.  Doctors  have  demonstrated,  from  the  faith  of 
Scripture,  that  no  one  can  properly  grant  anything  to  another,  except  as 
God  shall  first  have  granted  it :  and  it  would  follow  therefore  that  what- 
ever the  friars  grant  men,  God  hath  first  granted  ;  but  since  grants  from 
God  depend  not  on  friars,  nor  on  their  seals  and  parchment,  it  appears 


FRIARS  SELL  THEIR  PRAYERS  AND  MERITS.  193 

a  more  than  devilish  presumption  to  affect  to  grant  a  share  in  the  merits 
of  men  who  themselves  are  hypocrites. 

.  Many  simple  people,  however,  confide  as  much  in  these  frivolous 
letters  as  in  an  article  of  faith  like  that  of  the  communion  of  saints,  or 
salvation  by  Jesus  Christ.  How  then  can  such  a  heresy  fail  to  place  an 
occasion  of  falling  in  the  way  of  the  believer?  "Will  a  man  shrink  from 
acts  of  licentiousness  and  fraud,  if  he  believes  that  soon  after,  by  the  aid 
of  a  little  money  bestowed  on  friars,  an  entire  absolution  from  the  crime 
he  has  committed  may  be  obtained  ?  Accordingly,  this  heresy  is 
supposed  to  be  the  cause  why  the  faith  of  the  laity  is  found  to  be  so 
waverinjT, 


XXIII. 
HOW   THE    FRIARS    FALSELY   SELL    THEIR   PRAYERS   AND    MERITS. 

Alithia.  Since  the  subtle  evasions  of  the  friars  are  so  many,  I  pray 
you  strike  at  their  root,  that  this  evil  may  be  altogether  rooted  out  from 
the  church ;  because  I  see  clearly  that  the  mendicants  affect  to  dispense 
more  of  merit  from  their  communion  than  they  have  jDOwer  to  bestow,  or 
than  they  really  possess. 

Phronesis.  I  am  pleased  to  find  that  you  have  formed  such  concep- 
tions in  regard  to  the  errors  of  the  false  brethren  ;  and  you  will  see 
yet  more  to  this  effect  in  their  crafty  excuses  and  fraudulent  replies. 
For  they  say,  in  the  first  place,  thovigh  falsely,  that  it  is  true  they 
cannot  grant  any  one  of  these  things  to  any  one,  unless  it  be  supposed 
that  he  shall  make  himself  worthy  of  it  in  the  eyes  of  God  :  and,  accord- 
ingly, they  grant  such  things  subject  to  the  good  pleasure  of  God.  But 
let  these  heretics  blush,  and  know  that  they  cannot  grant  to  any  one  that 
he  should  be  as  God,  and  that  God  should  cease  to  be  in  order  that  the 
creature  may  come  into  the  place  of  God.     What  can  be  more  foolish  ? 

In  the  second  place,  they  say  that  the  men  to  whom  they  make  such 
grants  are  in  many  respects  meritorious,  because  of  the  assistance  they 
render  to  the  friars.  But,  on  the  contrary,  it  appears  to  me  probable 
that  the  men  thus  described  are  in  many  respects  worthy  of  punishment 
more  than  of  reward.  In  the  first  place,  because  they  have  become 
unstable  in  the  faith,  casting  off  the  catholic  belief  for  the  sake  of  the 


194  THE  TIIIALOGUS. 

frivolous  falsehoods  of  these  friars.  Secondly,  because  men  thus  blind 
nourish  friars,  the  disciples  of  Antichrist,  and  reject  the  poor,  the  blind, 
the  halt,  and  the  sick,  to  whom  they  ought,  by  the  law  of  the  Gospel,  to 
be  bountiful.  And  thirfUy,  because  the  hypocritical  fraud  of  the  friars 
destroys  alike  the  one  and  the  other  ;  and  accordingly,  since  the  suppo- 
sition should  be  on  the  side  of  the  more  certain  and  better  part,  we 
ought  to  suppose  that  the  faith,  religion,  and  ancient  usage  inculcated 
by  Christ,  is  far  preferable  to  the  usage  or  rehgion  of  late  brought  in  by 
the  friars.  Thus  should  we  arrive  at  the  supposition,  that  had  all  the 
friars  been  destroyed,  or  consigned  to  perdition,  it  would  have  been 
better  for  the  church  than  it  is  now  ;  and  had  no  such  letters  ever  been 
dispensed,  and  had  men  depended  simply  on  the  graciousness  of  Christ, 
it  would  have  been  better  than  at  present.  Accordingly,  these  absiu'd- 
ities  which  the  friars  chatter  forth  return  on  their  own  head. 

Thirdly,  the  friars  argue  falsely,  that  as  it  is  lawful  for  temporal  lords 
to  make  free  grants  of  the  possessions  which  they  hold,  so  it  is  allowable 
for  them,  possessing,  as  they  do,  a  dominion  quite  as  absolute  over  the 
stock  of  their  merits,  to  make  free  grants  from  that  source  to  whom- 
soever they  will,  and  so  to  render  such  persons  participant  of  their 
merits.  This  absurd  analogy  appears  to  have  led  Simonists  to  a  traffic- 
ing  with  those  possessions  of  the  church  which  pass  under  the  name  of 
ecclesiastical  benefices,  but  which  are  in  fact  malefices.  But  there  is  no 
just  similarity  between  the  two  cases,  so  as  to  afford  a  plea  to  the  friars 
in  thus  dispensing  their  merits,  since  merit  of  no  kind  may  be  possessed 
except  by  the  special  grace  of  God.  In  the  case  of  a  just  man,  accord- 
ingly, it  is  ridiculous  to  be  told  that  the  friars  can  communicate  the 
nature  of  those  works  which  they  call  merits  ;  since,  in  truth,  prayers, 
fastings,  preachings,  and  the  six  works  which  friars  commonly  set  forth 
in  their  letters,  are  not  within  their  power,  so  that  they  can  observe 
them,  and  communicate  them  to  others  as  they  please.  And  the  merit 
remaining  after  these  works,  in  the  formal  acceptation  of  the  term  merit, 
has  no  existence,  except  in  the  man  to  whom  the  works  themselves  pro- 
peiiy  belong.     And  so  every  man  has  his  own  merit  or  demerit. 

If,  therefore,  it  is  not  lawful  for  a  man  to  commute  any  temporal  pos- 
session without  leave  obtained  from  his  chief  lord,  much  more  is  it  not 
lawfiil  for  friars  to  communicate  their  merits  without  special  hceuce 
from  the  Lord  of  lords.  But  certain  it  is  that  God  never  grants  licence 
of  this  nature  unless  there  be  worthiness  in  the  person  claiming  such 
merit,  in  which  view  those  who  heap  temporalities  on  the  friars  com- 
monly make  themselves  unworthy,  inasmuch  as  they  often  nourish  and 
protect  the  enemies  of  Christ.  If,  therefore,  God  alone  can  impart 
vu-tues,  so  as  not  to  abuse  them  by  communicating  them  on  wrong  prin- 
ciples, God  will  distribute  the  principle  of  merit  only  according  to  what 


ON  INDULGENCES,  195 

the  person  meriting  shall  have  deserved  from  his  own  life.  It  is,  there- 
fore, a  manifest  blasphemy  to  presume,  that  any  power  which  is  not 
Divine  can  distribute  merits  according  to  pleasure. 

But,  in  the  fourth  place,  the  friars  argue  from  an  analogy,  as  before, 
that  the  saints  in  heaven  bestow  on  those  who  had  formerly  rendered 
them  service  in  this  Hfe,  good  measures,  pressed  down,  shaken  together 
and  running  over,  Luke  vi.  ;  and  that,  therefore,  it  should  be  lawful  to 
friars  to  give  to  their  benefactors  in  an  inferior  degree.  But  the  saints 
bestow  such  good  objectively,  not  subjectively  or  efficiently,  like  God, 
who,  as  it  were,  enters  into  the  saints ;  and  that  is  good  measure,  because 
it  is  a  supernatural  good. 

In  the  fifth  place,  the  friars  argue  by  analogy,  as  before,  and  say  that 
the  popes  distribute  the  merits  of  the  saints  in  heaven,  as  appears  in  the 
matter  of  indulgences  :  and  since  the  friars  are  the  equals  of  the  pope  in 
respect  to  priesthood,  it  follows  that  they  may  distribute  their  own 
merits  at  their  pleasure.  But  mark  here,  in  the  first  place,  how  the 
friars  accuse  the  popes ;  secondly,  how  they  usurp  equality  with  them ;  and 
thirdly,  how  they  contend  for  superiority  over  them ;  for  the  popes  do  not 
grant  such  indulgences,  except  on  the  express  condition  that  the  men  to 
whom  they  grant  them  have,  in  truth,  confessed,  and  are  contrite.  But 
the  friars  make  no  mention  of  penitence  as  a  condition.  Yet  we  know 
that  God  cannot  remove  the  guilt  of  the  sinner  unless  he  be  truly 
contrite.  What  sect,  then,  is  this,  which  raises  itself  so  greatly  above 
God,  and  above  every  vicar  of  God  ? 


XXIV. 

ON    INDULGENCES. 

Alithia.  We  have  here  touched  on  the  subject  of  indulgences  ;  and 
as  the  granting  of  these  appears  to  me  quite  in  accordance  with  this 
blasphemous  presumption  of  the  friars,  I  could  -wish  that  you  would  say 
something  on  this  topic. 

Phkonesis.  As  the  pride  of  those  who  hate  God  ever  tends  upward, 
so  although  the  fountain  head  of  heresy  and  sin  takes  its  rise  in  the  very 

0  2 


190  THE  TRIALOGUS. 

beginning  of  darkness,  the  rivulet  of  the  friars  strives  unnaturally  to 
raise  itself  above  its  source.  I  confess  that  the  indulgences  of  the  pope, 
if  they  are  what  they  are  said  to  be,  are  a  manifest  blasphemy,  inasmuch 
as  he  claims  a  power  to  save  men  almost  without  Hmit,  and  not  only  to 
mitigate  the  penalties  of  those  who  have  sinned,  by  granting  them  the 
aid  of  absolutions  and  indulgences,  that  they  may  never  come  to  pur- 
gatory, but  to  give  command  to  the  holy  angels,  that  when  the  soul  is 
separated  from  the  body,  they  may  carry  it  without  delay  to  its  ever- 
lasting rest. 

The  friars  give  a  colour  to  this  blasphemy,  by  saying  that  Christ  is 
omnipotent,  and  excels  all  his  good  angels,  and  that  the  pope  is  his 
plenary  vicar  on  earth,  and  so  possesses  in  every  thing  the  same  power 
as  Christ  in  his  humanity.  It  is  here  that  lawyers,  in  common  with  the 
friars,  cry  as  wolves,  and,  contradicting  themselves,  say,  that  when  they 
consider  the  power  of  this  God  upon  earth  they  cannot  lift  up  their  face 
to  heaven.  Wlience,  to  declare  the  power  of  the  pope,  the  false  brethren, 
according  to  the  secrets  of  their  faith,  proceed  as  follows  : 

They  suppose,  in  the  first  place,  that  there  is  an  infinite  number 
of  supererogatory  merits,  belonging  to  the  saints,  laid  up  in  heaven,  and 
above  all,  the  merit  of  oux  Lord  Jesus  Christ,  which  would  be  sufficient 
to  save  an  infinite  number  of  other  worlds,  and  that,  over  all  this  trea- 
sure, Christ  hath  set  the  pope.  Secondly,  that  it  is  his  pleasure  to 
distribute  it,  and,  accordingly,  he  may  distribute  therefrom  to  an 
infinite  extent,  since  the  remainder  will  still  be  infinite.  Against  this 
rude  blasphemy  I  have  elsewhere  inveighed.  Neither  the  pope,  nor  the 
Lord  Jesus  Christ,  can  grant  dispensations,  or  give  indulgences  to 
any  man,  except  as  the  Deity  has  eternally  determined  by  his  just 
counsel.  But  we  are  not  taught  to  believe  that  the  pope,  or  any  other 
man,  can  have  any  colour  of  justice  to  adduce  for  so  doing  ;  therefore, 
we  are  not  taught  that  the  pope  has  any  such  power. 

Again,  I  inquire,  concerning  these  supererogatory  eternal  merits, 
what  member  of  the  church  is  the  subject  of  them  ?  If  in  Christ  and 
his  members,  it  appears  Avonderful,  on  many  accounts,  that  the  pope 
should  be  able  to  subtract  them  fi'om  their  proper  subjects.  First, 
because  an  accident  cannot  exist  without  a  subject ;  secondly,  because 
no  one  of  them  is  in  any  need  of  it,  their  hour  of  probation  being 
passed.  In  the  third  place,  because  he  is  rewarded  fully,  according  to 
his  own  merit.  How,  therefore,  can  the  pope,  by  such  imaginary 
rapine,  do  both  God  and  them  an  injury  ?  Also,  by  a  rechictio  ad 
imjjossibile,  it  is  made  plain,  that  if  any  mortal  shall  be  finally  con- 
demned during  the  time  of  any  pope,  the  pope  himself  wiU  be  guilty  of 
his  destruction,  because  he  has  neglected  to  save  him  ;  for  he  has 
power  enough  to  accomplish  the  salvation  of  such  a  man,  nor  is  there 


ON  INDU-LGENCES.  197 

any  obstacle  in  the  way  of  his  so  doing,  except,  perhaps,  his  own  sloth; 
and  accordingly,  for  such  sloth,  he  is  to  be  blamed.  But  who  can 
be  equal  to  such  a  dispensation,  except  God  alone?  But  since  God* 
may  not  recall  the  office,  by  reason  of  the  absolute  agreement  which 
he  has  made  therewith,  it  appears  to  unbelievers  that  as  long  as  that 
office  remains,  the  pope  cannot  err,  or  be  condemned,  inasmuch  as 
his  mind,  like  that  of  Christ,  is  not  liable  to  sin.  But  where  is  there 
a  greater  blasphemy,  than  that  by  reason  of  the  mere  Ca3sarean  poAver, 
which  is  contrary  to  the  law  of  Christ,  Antichrist  should  be  possessed 
of  such  authority?  Whence  it  appears  to  many,  that  of  all  the  suffer- 
ings endured  by  Christ  from  the  hand  of  man,  this  is  one  of  the  greatest 
— the  suffering  arising  from  the  permission  given  to  Antichrist  to  reign 
so  long,  and  so  widely  to  deceive  the  people ! 

Moreover,  it  appears  that  this  doctrine  is  a  manifold  blasphemy 
against  Christ,  inasmuch  as  the  pope  is  extolled  aboA'e  his  humanity  and 
deity,  and  so  above  all  that  is  called  God, — pretensions  which,  according 
to  the  declarations  of  the  apostle,  agree  -with  the  character  of  Antichrist ; 
for  he  possesses  Csesarean  power  above  Christ,  who  had  not  where 
to  lay  his  head.  In  regard  to  spiritual  power,  so  far  as  the  humanity  of 
Christ  is  concerned,  it  would  seem  that  the  pope  is  superior  to  our  Lord 
Jesus  Christ ;  for  it  behoved  Christ  to  suffer  the  most  bitter  passion  for 
the  salvation  of  man  ;  and  we  believe,  that  on  the  ground  of  the  Divine 
justice,  men  attain  to  whatever  happiness  may  be  theirs,  by  virtue 
of  Christ's  passion.  But  this  renegade  says,  that  it  is  allowable,  that  he 
shoidd  live  as  luxuriously  as  he  may  choose,  and  that,  by  the  bare 
writing  of  one  of  his  scribes,  he  can  introduce  wonders,  without  limit, 
into  the  chui'ch  militant !  Who,  then,  can  deny  his  being  extolled 
above  the  Lord  Jesus  Christ,  in  whose  life  we  read  not  that  Christ, 
or  any  one  of  his  apostles,  granted  such  absolutions  or  indulgences  ? 
Yet  had  such  power  been  at  their  command,  it  is  on  many  grounds 
probable  that  they  would  not  have  been  absolutely  idle  in  the  use  of  it, 
especially  when  Christ  condemns  the  slothful  servant,  for  not  trafficing 
with  the  talent  entrusted  to  him  ;  and  he  requires  at  the  hand  of 
the  prelate  the  souls  committed  to  his  care,  and  lost  through  his  negli- 
gence, as  appears  from  the  third  chapter  of  Ezekiel.  Which  alternative, 
then,  should  we  maintain, — that  Christ  and  his  apostles  possessed  no 
such  power,  or  that  they  were  culpable  in  hoarding  such  treasure, 
in  place  of  bringing  it  forth  for  the  good  of  the  church  ?  But  what 
greater  insanity  than  to  adopt  such  a  conclusion  ! 

Similar  in  its  folly  is  the  doctrine  which  teaches,  that  the  pope 
dispenses  these  same  merits  of  the  saints,  for  the  service  of  men,  to  any 
extent,  according  to  his  pleasure.  For  it  behoves  Christ  to  do  more, 
both  on  his  own  part,  to  fulfil  the  claims  of  justice  ;  and  on  that  of  the 


1  98  THE  TRIALOGUS. 

sinner,  whom  it  becomes  him  to  affect,  imparting  grace  to  him,  that  he 
may  prove  worthy  of  the  Divine  assistance. 

The  same  may  be  said  concerning  the  fiction  of  the  keys  of  Anti- 
christ, for  it  is  not  necessary  that  the  behever  should  insist  on  the 
foundation  of  this  pretension,  since  the  argument  will  be  found  to 
be  one  without  sequence.  Christ,  they  say,  granted  to  Peter,  the 
apostle  in  the  nearest  degree  following  his  own  example,  such  power 
over  the  -keys,  and  therefore  we  ought,  in  the  same  manner,  to  concede 
to  Antichrist,  who,  in  word  and  deed,  is  stiD  more  pre-eminently  his 
opposite,  as  great,  or  even  greater,  power  in  the  church !  Christ 
gave  to  Peter,  and  to  others  possessing  a  knowledge  of  the  law  of 
God,  power  of  judging  according  to  the  law  of  that  knowledge,  both  in 
binding  and  loosing,  agreeably  to  the  church  triumphant.  But,  now, 
this  renegade  will  not  be  regulated  by  the  mind  of  the  chiu'ch  above, 
nor  by  any  authority ;  but,  as  might  be  expected  from  Antichrist,  he  sets 
forth  new  laws,  and  insists,  under  pain  of  the  heaviest  censure,  that  the 
whole  church  militant  shall  beheve  in  them  ;  so  that  anything  deter- 
mined therein,  shall  stand  as  though  it  were  a  part  of  the  Gospel  of 
Jesus  Christ. 

In  such  infinite  blasphemies  is  the  infatuated  church  involved, 
especially  by  the  means  of  the  tail  of  this  dragon,  that  is  the  sects  of 
the  friars,  who  labour  in  the  cause  of  this  illusion,  and  of  other 
Luciferian  seductions  of  the  church.  But  arise,  O  soldiers  of  Christ  ! 
be  wise  to  fling  away  these  things,  along  with  the  other  fictions  of 
the  prince  of  darkness,  and  piit  ye  on  the  Lord  Jesus  Christ,  and  con- 
fide, undoubtedly,  in  your  own  weapons,  and  sever  from  the  church 
such  frauds  of  Antichrist,  and  teach  the  people  that  in  Christ  alone, 
and  in  his  law,  and  in  his  members,  they  should  trust ;  that  in  so  doing, 
they  may  be  saved  through  his  goodness,  and  learn  above  all  things 
honestly  to  detect  the  devices  of  Antichrist ! 


HOW  THE  ORDERS  OF  FRIARS  WERE  INTRODUCED,  199 


XXV. 

HOW   THE   ORDERS    OF   FRIARS    WERE    INTRODUCED. 

Alithla.  Inform  me,  brother,  liow  these  orders,  which,  according  to 
your  account,  so  greatly  disturb  the  church,  were  introduced  ;  for  it 
appears  to  many  of  the  people  that  they  are  the  safety  of  the  church, 
since  in  them,  in  a  special  degree,  the  life  and  poverty  of  Christ  are 
retained  ;  while  the  pope,  the  bishops,  and  other  prelates  have  notori- 
ously declined  from  that  hfe.  Four  orders  so  numerous,  and  of  such  a 
character,  must  therefore,  it  is  thought,  have  a  stable  foundation. 

Phronesis.  The  matter  you  touch  upon  is  in  part  historical,  and  since 
it  has  no  authority  from  the  law  of  Christ,  some,  among  the  many  who 
have  written  upon  it,  have,  without  doubt,  stated  what  is  false.  To 
me,  hoAvever,  it  seems  probable,  that  subsequent  to  the  loosing  of  Satan, 
which  took  place  after  the  first  thousand  years  since  the  ascension  of 
Christ,  the  church  notoriously  departed  from  the  pattern  of  her  Lord. 
Hence,  holy  and  devout  men,  not  wanting  in  prudence,  endeavoured  to 
revive  in  themselves  the  model  which  was  thus  lost.  So  Dominic,  and 
Francis,  and  the  other  friars,  began  to  do  some  things  good  in  their 
nature,  but  through  the  art  of  the  devil  were  made  to  rest  on  many  hypo- 
critical falsehoods.  According  to  the  common  opinion,  Dominic,  seeing 
the  corruption  of  the  regular  clergy,  who,  being  too  intent  upon  the 
world,  had  departed  unreasonably  from  the  discipline  of  the  canons, 
founded  the  order  of  preaching  friars.  He  was  succeeded  by  Francis, 
who,  though  at  first  a  cunning  and  covetous  merchant,  founded  his  order 
in  a  bUnd  spirit  of  devotion,  utterly  devoid  of  prudence.  And  then 
other  sects,  seeing  that  antiquity  carried  great  weight  with  it,  laid  false 
claim  to  an  antiquity  superior  to  that  of  these  orders,  and  declared 
Augustine  to  be  their  founder,  pretending  that  they  lived  four  hundred 
years  or  more  unknown  in  a  desert  place,  before  the  introduction  of  the 
preaching  friars.  But  the  fourth  sect  (the  Carmelites)  go  still  fiirther, 
and  assert  that  they  were  founded  before  the  incarnation  of  our  Lord, 
on  Mount  Carmel,  by  Elias,  in  honour  of  the  blessed  Virgin  Mary. 

These  fictions,  false  as  the  shape  and  colour  of  their  habit,  and  every 
thread  carrying  a  falsehood,  show  with  what  care  and  labour  they  follow 
the  father  of  lies.  These  appear  to  be  the  apostates  described  by  Solo- 
mon in  the  sixth  chapter  of  Proverbs  :   "  A  wicked  man  walketh  -with  a 


200  THE  TRIALOGUS. 

froward  mouth  :  he  winketh  with  his  eyes,  he  speaketh  with  his  feet,  he 
teacheth  mth  his  fingers ;  frowardness  is  in  his  heart,  he  deviseth  mischief 
continually  ;  he  soweth  discord."  This  I  have  elsewhere  set  forth  in 
detail. 

Some  men,  seeing  the  reins  of  falsehood  thus  thrown  loose,  pretend 
that  these  four  saints  had  their  beginning  in  Caym ; "  and  thus  the  voice 
of  his  brethren,  representing  the  malice  of  these  friars,  cries  from  the 
earth  to  the  Lord  :  and,  in  fact,  the  four  letters  of  this  word  Caym,  are 
the  initials  of  these  four  orders,  in  the  succession  in  which  the  friars 
pretend  they  rose, — thus  C  denotes  the  Carmelites  ;  A,  the  Augustines  ; 
I,  the  Jacobites  (Dominicans);  and  M,  the  Minors. 

But  passing  by  these  fictions,  there  are  many  things  we  must  observe 
respecting  these  men  as  affecting  the  interests  of  the  church  militant. 
In  the  first  place,  that  the  order  of  the  truly  catholic  I'ehgion  which 
Christ  instituted,  transcends  infinitely  all  these  private  orders ;  for  as  one 
patron  is  to  another  patron,  so  is  one  order  to  another  ;  but  Christ  otir 
patron  infinitely  exceeds  the  patrons  of  these  orders,  and  therefore  our 
order  infinitely  exceeds  theirs.  For  this  reason  the  holy  apostle  dared 
not  introduce  such  sects,  as  appears  from  1  Cor.  i.  and  iii.  Accord- 
ingly, although  the  friars  may  little  relish  the  conclusion  that  our  reli- 
gion thus  exceeds  theirs,  because  then  their  own  ought  in  reason  to  be 
destroyed,  they  stoutly  maintain  the  confirmation  of  their  order  by  the 
Roman  court,  and  prove  by  such  means,  that  a  man  may  pass  from  a 
secu.lar  religion  to  the  posscssionate  religious  orders  in  thefr  various  gra- 
dations, and  from  these  to  the  orders  of  the  friars.  From  this  it  follows, 
that  the  orders  of  these  sects  are  of  the  highest  authority  in  the 
chui-ch,  and  thus  spiritually  elevated  above  all  other  orders  whatsoever.' 
If  the  man  who  favours,  or  mainly  supports  these  orders,  should  be 
called  their  peculiar  patron  or  founder,  these  four  sects  of  mendicants 
should  be  called  papal  friars,  rather  than  Dominican  or  Franciscan  ;  for 
Dominic  is  said  to  have  apostatised  from  his  own  altar,  or  he  holds 
the  rule  of  Augustine  unchanged.  Francis,  again,  is  said  to  have  com- 
piled sermons  so  incongruous,  that  his  disciples  are  ashamed  to  ex- 
hibit his  rules.  But  it  is  particularly  by  collecting  the  rules  of  their 
sect  from  the  popes,  as  jesters  obtain  their  mantle,  that  these  men  give 
disposition  to  their  order,  which  has  been  so  often  changed. 

Concerning  the  two  other  sects,  it  appeal's  still  more  plainly,  that  by 
often  changing  their  customs,  they  have  made  but  misteady  progress, 
like  boats  driven  to  and  fro  in  a  shoreless  sea.  This  feeble  attempt,  then, 
to  establish  their  orders  is  a  failure,  and  accordingly  we  need  not  be 


An  obsolete  manner  of  writing  Cain. 


HOW  THE  ORDERS  OF  FRIARS  WERE  INTRODUCED.  201 

surprised  to  find  them  deceiving  the  church.  Hence,  these  friars,  seeing 
the  defective  grounds  of  their  institution,  declare  that  they  hold  no  other 
than  the  religion  and  ordinance  of  Christ,  but  that  they  hold  that  reli- 
gion in  far  more  perfection  than  we  seculars,  and  so  observe  the  law  of 
Christ  more  perfectly. 

But  it  is  natural  to  ask  them  how  it  is  that  there  should  be  four 
distinct  orders  of  mendicants,  or  how  it  is  that  they  ask  the  pope  to 
confirm  their  orders  and  corrections  ?  And  since  the  novel  institution, 
which  they  are  so  singular  in  observing,  is  no  special  ordinance  or  reli- 
gion, they  are  asked  why  they  retain  it  so  pertinaciously,  and  in  what 
consists  its  advantage,  or  what  is  still  their  special  authority  for  it? 
Since  according  to  Scripture,  men  may  not  introduce  such  unfounded 
novelties  beyond  the  rehgion  instituted  by  Christ,  and  they  are  bound 
to  consider  such  orders  as  far  inferior  to  that  of  Christ ;  inasmuch 
as  Christ  oiu-  Abbot  is  more  worthy  than  their  patron,  our  Gospel  rule 
is  far  more  perfect,  and  its  company  of  saints  militant  far  more  noble — 
nay,  if  the  excellence  of  an  order  be  estimated  by  these  marks,  the 
military  order  far  surpasses  that  of  the  friars. 

Who,  I  ask,  will  find  in  this  order  of  mendicants,  such  a  collection  of 
men  as  were  in  Greece  in  the  holy  Theban  legion  ?  The  same  is  true  of 
Mauritius  and  his  comrades  ;  and  of  the  two  hundred  soldiers,  who,  in 
the  time  of  Saint  Catherine,  followed  Popherius  ;  and  so  many  bodies  of 
soldiers  in  the  world,  who,  in  antiquity,  authority,  and  sanctity,  far 
exceed  these  orders  of  the  mendicants. 

The  sort  of  reply  proper  to  the  argument  Avith  which  we  began  on 
this  subject,  is  now  manifest,  for  what  is  assumed  in  this  case  is  not 
valid ;  though  hypocrites,  by  their  false  pretences,  deceive  and  bUnd  many 
men,  giving  attention  to  the  surface  of  life,  and  not  to  the  foundation  of 
their  order.  They  follow  not  the  poverty  of  Christ,  and  his  mode  of 
Ufe,  since  that  best  of  masters  would  not  be  the  holder  of  such  sump- 
tuous dwelling-places  as  belong  to  them,  nor  lay  such  a  tax  on  the  poor, 
nor  collect  together  such  thieves  and  plunderers  as  are  the  accomplices 
of  Antichrist.  But  the  patron  of  these  men  seems  to  influence  them  in 
this  opposite  direction.  Nor  is  it  any  argument  in  their  favour,  that 
this  patron  himself  hath  appointed  them  the  law,  and  given  them  the 
privilege  to  beg,  since  the  blessed  Clement  forbade  his  people  so  to  do. 


202  THE  TRIALOGUS. 


XXVI. 

IN    WHAT    RESPECT   THE   FRIARS    ARE   CONTRARY    TO   CHRIST. 

Alithia.  The  majority  of  men  think  that  the  friars,  as  they  say 
mass,  and  preach  and  pray  so  much,  are  necessary  to  the  holy  mother 
church.  Therefore,  pray  tell  me  wherein  they  are  contrary  to  the  law 
of  Christ,  because  they  are  then  doubtless  heretics,  and  ought  especially 
to  be  stoned  by  the  clergy. "' 

Phronesis.  It  is  evident' 'thaTTK^T'do'  all  thiese  works  merely  for 
outward  show ;  and  becaiise  of  the  hidden  mahce  within  their  hearts, 
they  not  only  hurt  themselves  to  a  considerable  extent,  but  also  other 
people.  Yet  I  do  not  deny,  on  the  contrary  I  suppose,  that  there  are 
some  good  men  among  them.  As  for  the  mass,  it  is  evident,  that  if  they 
are  heretics  in  regard  to  first  principles,  in  denying  that  the  bread  is  the 
real  body  of  Christ,  and  only  an  accident  above  their  comprehension,  then 
they  sacrifice  imto  idols.  It  is  fixrther  certain,  that  their  saying  mass  is 
a  sin  imto  them,  even  more  than  the  sacrifices  of  the  priests  of  Baal, 
and  those  of  the  worst  kind  among  the  idolatrous  nations.  And  %vith 
regard  to  their  preaching,  the  result  shows  its  tendency  to  deteriorate 
the  church,  for  they  give  all  their  attention  to  ritual,  flattery,  detraction, 
and  falsehood,  rejecting  Scripture,  and  neglecting  to  rebuke  sin. 

"WTio  can  doubt  that  their  frivolous  mode  of  preaching  is  pernicious  to 
the  church,  or  that  the  same  remark  applies  to  their  hypocritical 
prayers  ?  For  according  to  Gregory,  when  the  man  who  is  sent  forth 
to  intercede,  is  a  person  on  his  own  accoimt  unacceptable,  the  anger  of 
the  offended  party  is  only  more  provoked.  But  I  shall  now  proceed  to 
speak  of  the  twelve  abuses  among  the  friars. 

The  first,  is  that  blasphemous  heresy  among  them,  whereby  they 
deceive  the  church  in  the  sacrament  of  the  altar,  so  that,  as  they  have 
deviated  from  the  faith  of  the  Scriptures,  there  are  now  more  than  fom- 
heretical  schisms  among  the  four  orders.  And  the  fact  that  they  hold 
opinions  so  diversified,  is  a  manifest  proof  that  their  doctrines  are 
erroneous.  If,  therefore,  the  knight-templars  were  dissolved  on  account 
of  some  crroneousness  in  their  belief  which  is  imkuown  to  us,  how  much 
more  should  it  be  thus  with  these  orders,  on  the  ground  o.f  their  weU- 
known  heresy  !  For  they  send  annually  many  living  souls  into  hell,  to 
their  master  and  patron  the  devil.     I  pass  by  the  fact  that  they  really 


"  Wj'cliffe,  wlio  speaks  in  the  person  of  Plironesis,  when  urging  his  severest  measures  against 
the  mendicants,  always  speaks  of  "  sparing  their  persons." 


FRIARS  CONTRARY  TO  CHRIST.  208 

kill  many  of  their  brethren.  If  we  take,  therefore,  their  whole  occupa- 
tion into  consideration,  it  is  evident  that  they  are  iiseless  persons  in 
the  chui'ch  ;  for  the  introduction  of  their  heresy,  as  wanting  in  the 
authority  of  Scripture,  can  be  of  no  value,  except  we  concede  to  it 
importance  ironically,  as  made  up  of  subtle  conclusions,  by  means  of 
which  they  disturb  the  peace  of  the  church.  For  they  imagine  that 
they  devour  daily  the  entire  body  of  Christ  in  its  very  substahce,  and 
that  they  swallow  it  through  their  mouth  in  the  same  quantity  in  which 
it  exists  in  heaven,  because,  as  they  say,  the  body  of  Christ  is  naturally 
entire  as  regards  every  particle  of  the  accident  which  they  so  consecrate. 
Thus  the  friars,  disseminating  their  falsehood,  walk  with  a  froward 
mouth  ;  for  they  lie  not  only  against  those  whom  they  hate,  or  those 
who  do  them  a  service,  but  concerning  themselves  and  the  Lord  Jesus 
Christ.  The  truth  of  this  is  manifest  in  the  history  of  many  believers, 
who  suffer  with  much  humility  under  their  falsehood,  when  they  so 
blaspheme  the  Lord  of  lords.  If  therefore  the  retainer  of  a  secular 
lord  would  be  offended  by  the  promulgation  of  a  falsehood  respecting 
that  lord,  much  more  ought  every  believer  to  testify  his  displeasure, 
when  a  blasphemy  is  circulated  concerning  the  Lord  Jesus  Christ. 

Such  a  friar,  then,  beyond  doubt,  winks  with  covetous  eyes,  full  of 
many  vices,  and  tramples  doAvn  many  seeds  of  virtues  which  would 
otherwise  grow  up  in  the  church  militant.  Such  an  apostate  has  a 
mind  stored  to  the  full  with  lies,  and  contrives  evil  in  his  depraved 
heart  to  the  damage  of  the  chiurch.  And  since  nothing  can  be  more  to 
the  occasion  of  strife  in  the  church  than  the  dissemination  of  such 
falsehood,  it  is  plain  that  they  constantly  sow  strife  in  the  church,  since 
they  are  thus  wrapped  up  in  Hes,  body  and  soul. 

A  second  abuse  of  the  friars  is  the  crime  of  blasphemy,  because  they 
impute  to  Christ  that  he  publicly  begged  of  men,  a^s^^e'  friars  beg  of 
the  poor.  The  third  abuse  consists  in  the  blasphemy  of  the  letters  of 
fraternity.  The  fourth  abuse  consists  in  their  damnable  assumptions  of 
superiority  over  Christ,  since  Christ,  who  is  the  best  and  most  powerful 
Master,  had  only  twelve  apostles,  whom  he  sent  into  the  world  to  preach 
the  Gospel,  after  he  had  perfectly  instructed  them  in  the  faith ;  while 
these  gather  themselves  together,  and  steal  many  thousands  of  our  youth 
into  their  convents,  and  preach  a  doctrine  which  is  the  sign  of  their 
father,  by  which,  as  above  stated,  they  are  bound  for  ever  to  the  cloister. 
The  fifth  abuse  is,  the  false  pretence  of  the  friars  to  be  most  like  Christ 
in  his  poverty,  and  in  the  possession  of  temporalities,  houses,  incomes, 
and  whatever  of  such  things  belong  to  them. 

But  certain  it  is,  that  herein  they  are  guilty  of  a  blasphemous  false- 
hood against  Christ ;  for  Christ  in  his  humanity  never  built  any  such  a 
mansion,  nay,  it  was  repugnant  to  his  state  of  innocence  thus  to  heap 
together  books,  and  money,  and  such  things.     The  sixth  abuse  is  their 


204  THE  TRIALOGUS. 

simouiacal  accumulation  of  things  temporal,  by  virtue  of  their  office,  as 
false  preachers  ;  for  Christ  taught  his  disciples,  in  the  tenth  of  Matthew, 
since  they  had  freely  received  from  above  the  teaching  which  enabled 
them  to  preach  the  Gospel,  and  the  power  also  of  working  miracles, 
that  they  shoLild  fi-eely  extend  the  benefit  of  such  endowments  to  all 
who  might  be  benefited  by  them,  just  as  God  and  good  angels  bestow 
their  gifts  most  freely.  Thus  these  sealed  commodities  of  the  friars 
involve  them  in  many  ways  in  the  guilt  of  simony  and  heresy. 


xxvir. 

OF   THE   OTHER   SIX   ABUSES    OF   THE    FRIARS. 

AxiTHiA.  Pray,  brother  Phronesis,  inform  me  of  the  other  six  abuses 
of  the  friars,  as  you  have  promised,  for  I  do  not  clearly  see  how 
they  can  avoid  the  guilt  you  impute  to  them,  without  returning  to  the 
free  law  of  Jesus  Christ,  inasmuch  as  their  rule  and  rehgion,  as  it 
appears  to  me,  compel  them  to  the  commission  of  the  evils  you  condemn. 

Phronesis.  I  am  pleased  to  see  that  you  discern  so  clearly  the  root  of 
the  malice  which  is  in  these  men.  But  if  you  will  advance  a  little 
further,  you  will  behold  the  chains  of  Satan,  and  see  in  Avhat  numbers 
they  are  linked  together. 

The  first  of  these  six  abuses  is  the  burdensomeness  with  which  they 
oppress  believers,  contrary  to  the  teaching  of  Christ  and  of  his  apostles. 
Certain  it  is,  that  many  thousands  of  friars,  scattered  throughout  one 
small  province,  are  covertly  more  biu-densome  to  that  province,  than 
would  be  a  thousand  freebooters,  who  should  publicly  plunder  it.  For 
let  it  be  granted,  that  there  are  in  England  four  thousand  such  friars, 
and  that  every  one  of  them  annually  consumes  in  his  own  person  a 
hundred  solidi"  of  the  goods  of  the  realm,  and  the  same  amount  in 
buildings,  repairs,  and  decorations  for  their  cloisters,  and  it  is  evident 
that  this  sect  expends  sixty  thousand  marks  of  the  goods  of  the  realm 
every  year  !  But  what  English  lord  could  afford  to  spend  so  much  as 
is  spent  by  these  friars,  who  creep  into  the  houses  or  chambers  of  the 
rich,  and  feast  on  delicacies  ?  They  consume  too  much  of  the  goods 
of  the  realm,  who  thus  obtain  their  food  by  robbery  ;  for  since  their 

'  A  solidus  was  equal  to  forty  denarii,  and  in  value  about  five  and  twenty  shillings.— Du  Cange. 


SIX  ABUSES  OF  THE  FRIARS.  •      205 

expenses  do  not  fall  upon  themselves,  it  is  plain  that  whatever  temporal 
goods  they  have  consumed  in  our  realm  belong  to  the  realm.  How, 
therefore,  should  the  retainers  of  secular  lords  be  other  than  so  poor, 
and  unable  to  pay  them  their  dues  so  readily  as  before,  while  the  fiiars 
receive  so  much  from  them  every  year  ? 

In  fact,  the  whole  nation  would  have  murmured  loudly,  if  it  had  been 
taxed  by  the  kingly  power  to  such  an  amount,  even  for  a  large  levy,  or 
for  the  defence  of  the  kingdom.  And  it  appears  wondei'ftd  to  many, 
that  so  great  a  number  of  the  disciples  of  Antichrist  shoxild  thus 
cunningly  subtract  the  goods  of  the  realm,  and  obtain,  with  the  consent 
of  the  people,  a  larger  sum  than  the  king  could  obtain  in  the  same  time 
for  the  defence  of  the  kingdom.  Let  then  the  observant  concerning  the 
state  of  the  people  first  consider  how  it  is  that  the  common  people,  who 
should  give  themselves  to  laboiu',  are  of  a  more  feeble  complexion,  more 
infirm  in  health,  and  more  short-lived  than  formerly.  Heaven  looks 
down  more  sadly  on  this  condition  of  earthly  things,  disturbing  the 
seasons,  retarding  and  destroying  in  every  direction  the  fruits  of  the 
earth.  Beyond  all  this,  those  who  serve  demand  a  higher  price,  are 
more  luxurious,  and  less  trustworthy  than  they  once  were.  Is  not 
then  this  scourge,  inflicted  by  God,  a  punishment  sufficiently  great  for 
kingdoms,  without  the  addition  of  a  new  infliction  from  the  secret 
fraud  of  Antichrist?  How  then  can  it  be  said  that  they  follow  Christ 
and  his  apostles  in  life  and  doctrine,  by  sparing  the  church  ? 

The  second  abuse  of  the  friars  is,  that  they  shut  themselves  up,  and 
despising,  as  we  have  shown  above,  the  labour  enjoined  by  Paul,  live  at 
ease.  This  appears  to  be  the  reason  why  there  are  so  many  more 
sterile  tracts  of  country  in  England  than  in  time  past. 

The  thu'd  abuse  of  the  friars  is  their  preference  of  the  frivolous 
inventions  belonging  to  their  order  to  the  law  and  ordinance  of  Christ. 
This  is  a  great  crime,  to  the  hiu-t  of  the  church,  since  it  is  really  no 
less  than  blasphemy,  to  make  their  own  folKes,  which  the  devil  hath 
invented,  of  more  weight  than  the  revealed  will  of  Christ,  For  since 
the  friars  are  limited  in  their  powers  of  action  and  observation,  as  were 
also  the  apostles,  it  is  plain,  that  in  fulfilling  in  its  purity  the  law  and 
ordinance  of  Christ,  they  would  be  far  better  occupied  than  at  present. 
This,  therefore,  is  an  inexcusable  fault  in  them,  that  in  letting  go  the 
evangehcal  ordinance  they  do  blasphemously  prefer  the  inventions  which 
have  proceeded  from  their  own  stupidity ;  as  if  they  felt  disgraced,  and 
would  blush  to  be  found  following  Christ  as  their  patron ;  and  deserting 
the  rule  of  Christ's  order,,  set  up  some  Har  or  notorious  delinquent  in 
his  room.  But  Christ  saith,  "  He  who  shall  be  ashamed  of  me  and  my 
words,  of  him  will  the  Son  of  man  be  ashamed  before  the  angels  of 
God." 


206  THE  TRIALOGUS. 

The  fourth  abuse  consists  in  theii'  abandoning  the  law  of  the  Gospel, 
concerning  brotherly  reproof,  and  faithlessly  favouring  the  devil  and  the 
world.  For  when  Christ  saith,  "  Wliosoever  loveth  father,  or  mother, 
or  brother,  or  sister,  or  even  his  own  hfe,  more  than  me,  he  is  not 
worthy  of  me;"  the  friars  nevertheless,  on  account  of  their  love  of 
themselves,  of  a  corrupt  order,  or  from  a  regard  for  individuals,  dare 
not  rebuke  their  brethren,  however  manifestly  they  may  have  sinned 
against  the  Gospel;  nor  do  they,  on  finding  a  man  obstinate  in  sin, 
forsake  him  as  a  publican,  as  Christ  enjoins,  Matt,  xviii.  Yet  they  set 
up  a  rule,  expressly  for  themselves,  that  the  Gospel  commands  them, 
when  the  interests  of  their  diabolical  society  are  concerned,  to  correct,  or, 
in  the  language  of  the  church,  to  chastise  their  brethren,  often  shutting 
them  up,  contrary  to  the  law  of  Christ,  in  a  foiil  dungeon,  and  even 
secretly  killing  them.  Since  it  is  the  same  thing  to  love  a  person,  and 
to  love  the  commandment  or  law  approved  by  that  person,  it  is  plain 
that  the  friars,  in  setting  up  their  beggarly  and  leprous  custom  before 
the  law  of  the  Lord,  prefer  loving  these  wretched  patrons  to  the  love  of 
Christ;  where  then,  I  ask,  is  the  rule  of  charity  among  the  friars  ? 

The  fifth  abuse  is  seen  in  their  entire  subversion  of  the  order  of 
charity,  and  in  their  desiring  honoiu's  and  worldly  wealth,  more  than 
men  themselves ;  striving  after  worldly  distinctions  by  such  means,  and 
mingling  with  the  world,  contrary  to  the  law  of  Christ:  "  No  man  that 
warreth  entangleth  himself  with  the  affairs  of  this  life."  2  Tim.  ii. 
For  if  they  flatter  men  for  the  sake  of  honours  and  worldly  gains  ;  are 
sparing  in  the  inculcation  of  catholic  truth,  not  setting  forth  the  verity 
of  the  Gospel,  without  deceit,  and  this  both  in  prosperity  and  adversity; 
who  can  doiibt  that  they  are  secretly  and  imperceptibly  descending  to 
the  infernal  lake,  as  the  consequence  of  looking  to  exaltation  in  the 
world  ?  For  the  Gospel  teaches  iis  not  to  covet  such  mastery  and  pre- 
eminence ;  and  that  a  man  should  not  entangle  himself  with  the  affairs 
of  this  life.  But  if  the  friars  act  in  direct  opposition  to  these  com- 
mands, and  suffer  no  worldly  business  to  be  transacted  without  their 
taking  part  in  it,  on  some  pretence  or  other,  who  can  doubt  that  the 
devil  works  in  them,  and  by  their  instrumentality  involves  the  whole 
world  in  his  evil  deeds  ? 

The  sixth  and  the  worst  abuse  of  the  friars  consists  in  their  pre- 
tended confessions,  by  means  of  which  they  affect,  with  numberless 
artifices  of  blasphemy,  that  they  can  purify  those  whom  they  confess, 
and  make  them  clean  from  all  pollution  in  the  eyes  of  God,  through  this 
assumed  power  of  Antichrist, — setting  aside  the  commandments  and 
satisfaction  of  our  Lord.  Thus,  in  their  eagerness  to  participate  in  the 
gain  of  their  master  the  devil,  they  drag  but  too  many  down  to  hell.  For 
if  the  conversation  of  the  just  is  seen  to  be  in  heaven,  by  the  uprightness 


THE  FKIARS  SEDUCE  KINGDOMS.  207 

of  their  rule  of  life,  the  contrary  shows,  beyond  a  doubt,  that  the  con- 
versation of  these  friars  is  in  hell — so  that  they  may  be  said  not  so 
much  to  send  men  to  hell,  as  to  drag  them  thither.  And  what  is  worst 
of  all,  they  seduce  to  their  ruin  in  spiritual  things  those  of  the  people 
who  rashly  put  faith  in  them. 


XXVIII. 
SHOWING   HOW   THE    FRIARS   SEDUCE   THE    KINGDOMS    THEY    INHABIT. 

Alithia.  In  my  opinion  you  have  exposed  the  artifices  of  the  false 
brethren  satisfactorily,  and  without  undue  harshness  ;  but  describe  more 
particularly  the  Avay  in  which  they  seduce  the  countries  they  inhabit ; 
for  it  appears  to  me,  that  since  they  have  not  leave  from  their  OAvn 
sovereign  to  bring  ruin  on  the  place  wherein  they  dwell,  and  do  not 
recognise  the  king  as  liege  lord  of  their  temporal  possessions,  they  have 
another  lord,  namely.  Antichrist. 

Phronesis.  Methinks,  in  overlooking  the  pith  of  the  matter, — the 
good  of  the  soul,  you  may  exert  yourself  unfaithfidly  about  a  merely 
temporal  offscouxing. "  Yet  I  am  certain  that  these  sects  of  the  friars 
carry  on  their  machinations  to  the  hurt  and  prejudice  of  kingdoms,  as 
though  it  were  their  intent  to  destroy  them.  For  it  woiild  amount  to 
the  same  thing  for  the  friars,  if  they  should,  without  leave  asked  or 
obtained  of  their  respective  sovereigns,  set  up  Antichrist,  as  lord  over 
all  the  property  they  possess,  both  houses  and  moveables,  and  make 
him  sovereign  of  the  kingdoms  they  inhabit.  Because,  if  some  iniqui- 
tous Antichrist  should  chance  to  have  under  him  more  friars  than  a 
good  pope,  what  is  there,  except  the  grace  of  God,  and  the  strength  of 
the  kingdom,  to  hinder  his  seizing  on  the  realm  of  England  as  his  own  ? 
For  it  is  said  that  he  has  in  England  treasure  ample  enough  for  that 
purpose.  And,  as  the  friars  pretend,  it  would  be  altogether  contrary 
to  reason  to  put  a  check  upon  the  power  of  such  an  one,  so  as  to 
prevent  his  turning  to  his  own  piu-poses  those  possessions  which  are 
made  his  own  by  the  occupation  of  the  ft'iars.  Now  this  is  only  an 
artful  introduction  to  prepare  the  way  for  a  claim  on  all  the  residue  of 
the  kingdom. 

The   behever,   therefore,    should   prudently    counsel    our    sovereign 

"  Peripsema  temporale. 


208  THE  TRIALOGUS. 

to  resist  these  insidious  beginnings.  This  acting  of  Satan  is  seen  more 
plainly  in  the  fact,  that  the  friars  are  aware  that  it  is  against  the  logic 
of  Scripture  they  thus  utter  their  falsehoods.  For  they  pretend,  in  order 
to  make  an  appearance  of  sanctity,  that  they  can  hold  nothing,  either  as 
their  own  individually,  or  as  common  property — a  ground  they  cannot 
defend  with  effect,  unless  they  admit,  at  the  same  time,  that  they  are 
heretics,  and  members  of  the  devil — for  it  is  certain,  that  as  they  have 
natural  existence,  and  the  goods  of  nature,  so  they  have  in  possession 
many  of  the  goods  of  fortune.  Therefore,  if  they  in  truth  are  possessed 
of  nothing  themselves,  and  yet  to  so  large  an  extent  abuse  the  posses- 
sion of  others,  then  they  must  be  plainly  members  of  Satan,  on  the 
ground  of  their  possessing,  by  the  pretended  grace  of  Christ,  what  belongs 
to  others.  But  if  they  say  that  they  possess  nothing  in  particular,  or  in 
common,  in  a  civil,  but  only  in  a  gospel  sense,  it  is  then  certain,  cceteris 
paribus,  that  they  imply  the  civil  dominion  of  the  pope,  the  vicar  of 
Peter,  and  so  that  of  Christ.  And  since  it  is  allowable  (as  they  say)  for 
them  to  exercise  dominion  in  whatever  way  Christ  in  his  humanity  exer- 
cised dominion,  it  is  allowable  for  them  to  exercise  civil  dominion.  But 
why  do  they  impose  on  the  vicar  of  Peter,  and  so  on  Peter  himself,  such 
dominion,  when  neither  Peter  nor  Christ  could,  in  such  circumstances,' 
exercise  such  dominion?  Are  we  to  believe  that  these  friars  excel  Christ, 
that  they  thus  set  Antichrist  over  kingdoms,  and  make  him  lord  of 
lords  ?  If  then  these  friars  in  words  only  exclude  themselves  from  this 
dominion,  and  confer  the  thing  itself  on  their  father,  who  they  say  is 
next  to  Christ,  of  necessity  they  must  either  blaspheme  Christ,  or  assert 
that,  in  so  doing,  they  subject  their  father  to  a  spiritual  stain  and  poison. 
But  leaving  this  ancient  archery,"  which  we  pass  by  because  of  its 
folly,  it  appears  that  the  friars  have  in  general  intoxicated  the  king- 
dom, particularly  since  the  year  of  our  Lord  1072,  and  especially  in 
their  own  recent  council,  held  in  the  time  of  the  earthquake  in  London.'' 
For  it  is  credibly  reported,  and  the  friars  maintain  and  defend  their 
conduct  in  this  particular,  that  the  more  artful  among  them,  and  the 
heads  of  these  orders,  by  their  common  council,  so  successfully  drew 
over  many  bishops,  as  to  induce  them  to  agree  to  what  implied  that 
our  Lord  Jesus  Christ,  and  many  of  his  saints  now  in  the  highest 
blessedness,  died  heretics.  Into  a  greater  blasphemy  these  heretics 
could  not  have  precipitated  themselves.  Previously,  our  bishops 
are  said  to  have  hated  the  false  brethren  as  they  hated  Satan,  when 
in  the  time  of  the  lord  bishop  of  Armagh,  we  are  told  they  defended 
that  prelate  in  his  controversy  with  these  false  orders.  But  now 
Ilerod   and   Pilate,  who   were   before   at  variance,   are   made   friends. 

"  Antiquam  toxicam.  »  May  17,  13S2. 


HOW  FRIARS  SEDUCE  KINGDOMS.  209 

From  this  I  predict  two  consequences.  First,  that  inasmuch  as  this 
alliance  is  not  fomided  on  the  law  of  our  Loixl  Jesus  Christ,  it  will  not 
stand,  but  come  to  an  end,  to  the  hurt  of  one  party  or  the  other,  since 
the  Christian  can  have  no  profitable  fellowship  with  Belial.  Secondly, 
I  predict  that  our  bishops  and  nobles  must  either  desert  the  doctrines  of 
these  false  brethren  herein,  or  be  involved  with  them  in  heresy.  For 
in  their  first  article  the  friars  have  determined  (as  in  opposition  to 
heresy)  that  no  part  of  the  substance  of  the  material  bread  or  wine 
remains  after  consecration  in  the  sacrament  of  the  altar.  Opposed  to 
this  (say  they)  is  the  manifest  heresy — for  heresy  it  is — that  the 
accidents  do  not  remain  without  the  subject,  after  consecration  in  this 
same  sacrament.  Although  I  have  determined  that  out  of  the  schools  I 
will  not  use  these  terms, — the  substance  of  the  material  bread  or  wine, 
yet  my  faith  compels  me  to  admit  the  convertibility  of  the  terms  in  this 
proposition  ;  for  as  St.  Jerome  saith — the  bread  which  Christ  took  in 
his  hands  and  brake,  is  the  body  of  the  Lord  our  Saviour.  But  I  ask, 
what  was  that  bread?  Was  it  the  substance  of  material  bread,  or 
something  else  unknown  ?  When  therefore  Christ  said  that  this  bread 
was  his  body,  and  these  friars  deny  the  same  as  the  height  of  heresy,  it 
is  plain,  that,  as  far  as  in  tliem  lies,  they  condemn  Christ  as  the  worst  of 
heretics.  Now  since  the  conditions  of  such  condemnation  make  it 
necessary  that  the  party  condemning  should  be  the  heretical  one,  it 
follows  plainly,  since  Christ  could  not  possibly  be  a  heretic,  that  this 
sect  of  the  friars  is  utterly  heretical,  either  in  express  terms,  or  by 
tacit  consent.  Again,  the  substance  of  the  body  of  Christ  remains 
after  consecration  in  the  sacrament  of  the  altar,  as  it  behoves  the 
fi'iars  to  believe  ;  and  wheresoever  is  the  siibstance  of  the  body  of 
Christ,  there  is  the  most  general  genus  of  substance,  and  therefore  the 
thing  itself  remains,  after  consecration  in  the  sacrament  of  the  altar. 
And  since  the  thing  itself  is  the  substance  and  quiddity  of  every 
special  substance  whatsoever,  it  follows,  that  it  is  the  substance  of 
any  material  bread  or  wine  whatever  ;  and  thus  the  folly  of  the 
condemnation  they  pronounce  is  manifest.  For  it  is  not  inconsistent 
with  this  sacrament,  that  a  crumb  of  material  bread,  or  a  drop  of 
-wine,  should  be  received  within  tlie  pores  of  this  venerable  sacra- 
ment. Again,  as  we  have  often  observed,  if,  according  to  the  defi- 
nition of  these  blasphemers,  there  be  in  this  sacrament  an  accident 
without  a  subject,  they  should  admit  that  this  accident  is  the  sacrament 
itself ;  and  since  an  accident  cannot  be  the  body  of  the  Lord,  they  are 
shut  up  to  the  conclusion  that  the  sacrament  itself  cannot  be  the  body 
of  the  Lord.  Since  Christ  says,  "  This  is  my  body,"  and  displays  the 
bread,  as  is  shown  above,  it  follows  that  these  heretics,  in  being  so 
expressly  contraiy  to  Christ,  are  blasphemers.     Hence  it  is  that  wany 

P 


210  THE  TRIALOGUS. 

of  the  faithful  devoutly  believe,  that,  as  in  that  other  condemnation 
of  Christ  by  the  priests  of  the  old  law,  (which  was  less  to  be  repro- 
bated) so  in  this  condemnation  of  him,  there  was  an  unusual  shaking 
of  the  earth,  to  expose  the  deficiency  of  human  testimony  against 
such  guilt ;  for  when  the  members  of  Christ  fail  to  exclaim  against 
such  idiot  heretics,  the  very  earth  cries  out."  My  advice,  then,  to 
our  bishops,  and  our  seculars,  without  exception,  is,  that  they  expel 
such  men,  since  these  devils  would  fain  seduce  by  their  heresy  others 
who  stand  firm  in  the  faith. 


XXIX. 
OF   THE   FRAUD   AND    MALICE   OF   THE   FRIARS. 

Alithia.  You  have  said  enough  on  this  subject ;  you  woidd  oblige 
me,  therefore,  by  proceeding  to  handle  another  topic. 

Phronesis.  The  whole  body  of  the  faithful  should  be  earnest,  both  in 
word  and  work,  for  the  exposure  of  this  evil,  and  faithful  catholics 
should  destroy  it,  even  to  the  death,  considering,  according  to  the  ancient 
doctrine,  that  there  are  three  laws  to  be  attended  to  herein,  namely,  the 
law  of  Christ  and  his  members,  the  law  of  the  world  and  of  worldly 
men,  and  the  law  of  the  devil  and  his  sons.  The  law  and  practice  of 
the  first  principle  is  to  return  good  for  evil ;  the  law  and  practice  of  the 
second  is  to  return  good  for  good,  and  evil  for  evil ;  but  the  law  of  the 
third  principle,  contrary  to  the  law  of  God,  is  systematically  to  return 
evil  for  good.  Accordingly,  these  sons  of  Behal,  inasmuch  as  they 
so  injuriously  instruct  the  bishops  and  other  believers,  as  a  return 
for  the  benefits  conferred  upon  them,  show  themselves  manifestly  to  be 
devils.  Thus  it  would  have  been  better  for  them,  ere  they  fell  into  such 
idiotic  heresies,  carefully  to  have  considered  what  that  sacrament  is,  and 
what  is  referred  to  by  the  pronoun  in  the  sacramental  proposition.  But 
herein  their  father  has  bound  up  his  intimations  on  this  subject. 

Since,  therefore,  in  this  coiuicil  held  on  the  occasion  of  the  earth- 
quake, they  condemned  Christ  as  a  heretic,  together  with  the  principal 
doctors  of  the  church,  for  a  thoiisand  years  and  more  approved  by  the 
church,  it  is  manifest  that  they  include  individual  Christians  under  their 
sentence  of  heresy.  In  the  second  place,  they  labour  specially,  in  this 
same  council,  to  condemn  the  king  of  England,  his  nobles,  and  realm,  as 

"  Synod  at  the  Grey  Friars,  M.-iy  17,  1832. 


OF  THE  FRAUD  AND  MALICE  OF  THE  FRIARS.  211 

heretics,  and  by  consequence  to  dispossess  all  these  lords,  and  bring  into 
England,  Eobert  Gilbonensis,  with  his  knot  of  heretical  friars.  As  a 
means  to  this  end,  they  artfuUy  assume  that  it  is  a  most  perilous  error 
to  assert  that  temporal  lords  may  at  their  discretion  deprive  a  delinquent 
chiu-ch  of  temporal  possessions,  and  that  subjects  may  at  their  discretion 
correct  delinquent  lords.  Although  this  second  particular  is  an  inven- 
tion of  the  friars,  they  labour  assiduously  to  establish  it  by  sophistry. 
God,  I  say,  can  teach  the  people  so  to  do — ^liis  power  is  not  so  weak,  but 
that  he  could  move  the  people  to  such  a  course  of  conduct ;  therefore  it 
is  possible  for  subjects  to  do  so.  The  very  persons  now  subjects,  may, 
by  the  event  of  war,  and  a  thousand  other  chances,  become  the  most 
powerful  of  conquerors  ;  while,  on  the  other  side,  temporal  lords  may 
become  the  most  -wretched  of  beggars.  How  then  can  it  be  denied  that 
subjects  may  inflict  correction  on  guilty  lords  ?  Since  the  commonalty 
are  the  creatures  of  God,  as  well  as  friars,  and  possess  in  common  more 
efficient  words  of  exhortation,  why  may  they  not  themselves,  with  the 
help  of  God's  grace,  rebuke  and  correct  temporal  lords  ?  Are  the  friars 
desirous  of  so  hardening  the  lords,  that  since  they  themselves  are 
prevented  by  their  father  from  correcting  these  lords,  and  rather 
make  them  worse,  therefore  all  their  subjects  should  be  compelled 
to  give  the  poison  of  the  devil  to  these  lords,  just  as  the  friars  do  ? 
Accordingly  I  have  said  elsewhere,  as  to  the  first  part  of  this  doctrine, 
that  the  lords  temporal  have  power  granted  them  by  God  (as  appears 
from  Rom.  xiii.)  to  chastise  ecclesiastics.  It  would  be  a  strange  thing  if 
lords  temporal  should  have  power  to  change  the  life  of  ecclesiastics,  by 
depriving  it  of  its  conformity  to  the  poverty  of  Christ,  and  not  have 
power  to  chastise  the  folly  of  their  delinquency  against  God  ? 

But  supposing  the  truth  of  the  first  part  of  the  conclusion  condemned 
by  the  friars,  and  leaving  them  the  solution  of  that  threefold  argument 
with  which  in  their  folly  they  have  incumbered  the  former  truth,  let  us 
ascertain  further  in  what  way  they  determine  that  this  error  is  so  dan- 
gerous. They  appear  to  decide  thiis  without  pei-tinency  concerning 
the  whole  copulative  proposition,  imless  they  have  detected  error  and 
danger  in  both  parts,  and,  consequently,  have  ascertained  that  both  are 
false.  And  since  temporal  lords  have  commonly  to  do  with  the  first 
part,  as  a  matter  aifecting  the  safety  of  their  soul,  and  inasmuch  as  the 
supposition  of  the  friars  makes  such  doing  an  error,  they  teach  herein 
by  implication,  that  their  lords  are  in  this  respect  commonly  guilty  of 
ill-doing:  such  exercise  of  power  being  at  the  hazard  of  their  soul, and  to 
the  hurt  of  the  commonwealth,  and  peculiar  to  the  sovereignty  of  the 
king,  it  is  manifest  that  the  friars  impute  this  error  to  the  king,  and  to  all 
who  assist  him  in  such  doing.  And  since  all  truth  is  contained  in  Holy 
Writ,  this  siipposed  error,  which  they  describe  as  a  falsehood,  must  of 

p2 


212  THE  TRIALOGUS. 

necessity  be  contrary  to  some  part  of  Holy  Scrijiture,  at  least  by  impli- 
cation. And  since  it  is  so  obstinately  defended,  it  is  manifest  that  the 
friars  ought  to  declare  this  error  an  heretical  one,  and  thus  pronounce 
the  king  and  his  nobles,  in  so  defending  it,  to  be  heretics.  In  this 
manner  does  the  folly  of  these  friars,  which  they  account  as  great  pru- 
dence, break  forth  ;  because,  in  a  matter  of  faith,  they  stigmatise  one 
kind  of  falsity  as  erroneous,  and  another  as  heretical,  while  the  one  is  as 
obstinately  defended  as  the  other.  Let  these  fooUsh  disciples  of  Anti- 
christ know,  that  every  dangerous  error  in  a  matter  of  faith  is  so  much 
clear  heresy.  Let  them  know,  in  the  second  place,  that  they  cannot 
refute,  and,  by  consequence,  cannot  condemn,  the  first  part  of  this  con- 
clusion, which  pertains  to  the  regalia  of  the  sovereign  ;  nay,  a  careful 
study  of  their  own  principles  would  have  taught  them  not  to  deny  that 
temporal  lords  should  be  suffered  to  inflict  punishment  in  such  cases. 
But  it  is  supposed  that  the  friars  conceive  that  there  is  much  danger  in 
conceding  such  corrective  power  to  them,  because  in  that  case  they 
woiild  be  loosened  from  their  relation  to  Satan,  and  cut  off  from  that 
brotherhood  in  which  the  friars  are  imited  with  the  sons  of  Belial. 
This  is  the  resiJt  which  the  friars  apprehend  as  dangerous.  It  plainly 
appears,  then,  in  what  manner  the  friars  aim  treacherously  to  destroy 
secular  dominion,  the  king's  prerogative,  and  the  whole  kingdom. 

In  what  relates  to  gain,  though  it  may  savour  of  manifest  heresy, 
these  men  laboiu-  mthout  ceasing.  But,  by  the  grace  of  God,  the 
counsel  of  Ahithophel  is  brought  to  nought ;  for,  as  members  of  Satan, 
the  thing  which  they  thought  would  serve  them,  they  have  turned  to 
their  own  injury  both  in  body  and  soul  :  since  their  diabohcal  fraud  is 
made  the  more  manifest  in  every  direction  by  their  malice.  And 
especially  in  this,  that  they  have  laboured  assiduously,  both  in  London 
and  in  Lincoln,  to  effect  the  destruction  of  true  priests  and  poor  men, 
mainly  in  revenge  for  their  having  charitably  exposed  their  artifices  to 
the  people.  In  my  opinion,  God  will  not  rest  until  he  has  inflicted  a 
full  penalty  on  this  iniquity.  For  they  say  that  they  follow  Christ, 
especially  in  his  manner  of  life  ;  but  how  can  Christ,  who  loved  and 
prayed  for  his  enemies,  endeavoiu-  to  eftect  the  destruction  of  those 
faithful  men,  just  because  they  labour  in  charity  of  spirit  to  be  of 
service  to  his  members  ?  In  such  conduct,  therefore,  the  friars  mani- 
festly show  theii"  parentage,  and  how  they  endeavour  to  fulfil  the  com- 
mands of  their  father,  by  returning  evil  for  good.  Of  a  truth,  of  all  the 
sins  I  have  ever  marked  in  the  friars,  this  appears  to  me,  on  manj' 
grounds,  the  most  iniquitous,  for  it  has  proceeded  entirely  from  the 
unanimous  consent  and  counsel  of  the  friars.  AVith  regard  to  a  man 
seizing  the  wife  of  another,  and  other  smh  sins  which  men  commit, 
jtliey  are  of  moderate  guilt  compared  with  this  conduct. 


THE  PEOPLE  SHOULD  BE  DEFENDED  AGAINST  THE  FRIARS.  213 


XXX. 

WHETHER  TEMPORAL  LORDS   MAY  AND  SHOULD  ASSIST  AND  DEFEND  THEIE 
PEOPLE  AGAINST  THE  FRIARS. 


Alithia.  It  appears  to  me  that  you  have  exposed  the  malicious  pro- 
ceedings of  the  mendicants  with  sufficient  clearness.  But  tell  me,  I 
pray  you,  whether  temporal  lords  have  the  power,  and  are  bound  to 
assist  and  defend  the  humbler  members  of  the  church,  consisting  of 
their  tenants  and  the  common  people,  against  the  friars.  To  me  it 
appears  certain  that  the  friars  are  heretics,  for  I  see  not  in  what  way 
they  can  more  openly  condemn  Christ  and  individual  Christians,  as 
heretics,  than  by  condemning  this  article  in  their  council  as  heretical, — 
viz.  that  special  prayers,  offered  by  prelates  or  the  religious  for  an 
individual,  are  of  no  more  benefit  to  that  individual  than  general 
prayers,  other  things  being  equal.  For  we  believe,  on  the  faith  and 
authority  of  Christ,  that  the  Lord's  prayer  in  the  sixth  of  Matthew,  is 
far  superior  to  any  special  prayer  ;  and  so  we  believe  in  consequence, 
that  this  prayer,  devoutly  poured  forth  for  the  people,  does  them  more 
service  than  any  prayer  which  friars  or  prelates  can  utter,  or  have 
invented,  in  later  times.  Is  not  a  svipplication,  made  through  Christ, 
better  than  the  blasphemous  supplication  which  the  friars  pretend  to 
offer  in  behalf  of  sixch  as  are  willing  to  give  them  money  ?  And  since 
the  blessed,  as  the  litany  leads  us  to  believe,  pray  for  the  church 
militant,  it  is  to  be  supposed  that  the  prayers  of  those  blessed  spirits 
are  far  more  to  be  desired  by  us  than  the  prayers  of  these  friars  or 
prelates.  And  inasmuch  as  the  blessed,  after  the  manner  of  Christ, 
love  the  people  more  than  any  private  person,  and  cannot  be  turned 
aside  by  any  such  impure  influence,  it  appears  to  me  sufficiently  plain 
that  their  general  prayers  avail  the  church  militant  more  than  the 
special  prayers  of  the  friars  ;  for  the  friars  cannot  presume  to  extol 
themselves  above  the  saints.  In  this  their  unbelief,  therefore,  it 
appears  to  me  that  the  friars  have  condemned,  as  much  as  in  them  lies, 
both  Christ  and  all  the  citizens  of  heaven,  and,  in  consequence,  the 
whole  church  militant,  which  sets  more  value  on  the  Lord's  prayer  than 
on  these  special  prayers  and  frivolous  inventions  of  the  mendicants. 

Phronesis.  I  am  pleased  to  find   that   you   expose  this  vmdoubted 
heresy  by  so  shrewd  a  scrutiny  of  the  conduct  of  the  friars*     Nor  do  I 


214  THE  TRIALOGUS. 

doubt  that  the  decision  to  which  you  refer  savours  of  manifest  heresy. 
And  the  reason  Avhy  this  heresy  has  thus  shot  up  is  obvious  ;  for  the 
friars,  by  means  of  such  prayers,  delude  the  people  as  regards  God,  and 
despoil  them  as  regards  the  world.  Hence  it  is  that  they  so  greatly 
magnify  these  prayers  ;  and  that  their  doctrine  may  possess  the  greater 
weight,  and  be  less  open  to  suspicion  of  selfish  views,  they  unite  them- 
selves with  the  other  religious  orders  and  the  bishops.  But  Christ,  and 
the  saints  in  heaven,  these  fraudulent  personages  have  forgotten. 

On  giving  further  attention  to  the  question  you  propose,  I  do  not 
hesitate  to  affirm,  that  the  temporal  lords  are  bound  to  assist  the 
humbler  members  of  the  chui'ch  against  these  false  brethren,  just  as 
they  ai-e  bound  to  defend  themselves  against  the  clerks  possessioners,  as 
I  have  before  said  ;  for  God  could  not  receive  from  his  subject,  or 
confer  anything  upon  him,  withoixt  the  retiu-n  of  a  greater  blessing. 
How,  then,  is  it  allowable  for  prelates  or  lords  to  receive  anything  from 
their  subjects,  without  aifording  them,  in  their  assistance,  an  equivalent 
recompense  ?  For  they  ought,  as  far  as  possible,  to  follow  Christ ;  but 
in  this  respect  the  false  prophets,  and  all  the  vicars  of  Antichrist,  boast, 
diabolically,  that  they  are  more  free,  as  regards  those  subject  to  them, 
than  is  Christ  himself.  In  fact,  I  see  not  in  what  way  any  one  could  be 
a  secular  tyrant,  except  by  exercising  tyranny  in  the  withdrawing  or 
withholding  of  such  assistance  ;  for  it  is  not  possible  that  Christ  should 
withdi'aw  assistance  and  defence  for  his  people  :  and  how  then  can 
these  men  be  said  to  follow  God,  who  refuse  to  assist  and  defend  their 
dependants  against  their  greatest  enemy  ?  I  do  not  hesitate  to  affirm, 
that  a  just  defence  of  these  men  would  conduce  to  the  worldly  pro- 
sperity, the  merit,  and  the  everlasting  glory  of  such  temporal  lords. 
But  if  temporal  lords  are  bomid  to  protect  their  dependants  against 
thieves,  robbers,  and  marauders,  yea,  and  against  public  enemies, 
invading  the  realm  in  which  they  dwell,  much  more  are  they  so  bound 
against  false  brethren,  inasmuch  as  the  evils  to  be  feared  in  the  latter 
case  are  the  greater.  The  friars  should  be  especially  opposed  in  that 
respect,  in  which  they  more  directly  oppose  themselves  to  Christ,  and 
in  which  temporal  lords  might,  with  most  ease,  moderate  the  abuse. 
For  there  is  no  necessity,  and  I  do  not  advise  it,  that  they  should  fight 
with,  or  kill  the  friars  ;  but  this  I  certainly  do  advise, — that  men 
should  not  foster  them  in  their  temporal  possessions,  undei-  the  false 
pretence  of  alms,  because  they  Avill  thus,  without  doubt,  occasion 
the  condemnation  both  of  the  oftenders  and  themselves.  Lords,  then, 
will  do  well  to  call  to  mind,  how  weighty  is  their  own  share  of  guilt, 
even  though  they  make  not  themselves  partakers  with  these  hypocrites 
in  their  crimes,  inasmuch  as,  according  to  the  Gospel,  it  is  most  dan- 


THE  PEOPLE  SHOULD  BE  DEFENDED  AGAINST  THE  FRIARS.  215 

gerous  thus  to  liave  their  lot  with  these  deceivers.  If  it  be  urged  that 
the  temporal  lords  ought  to  put  faith  in  them,  as  in  the  more  holy 
members  of  the  church  militant,  I  reply  with  the  apostle,  that  they 
should  not  too  readily  beheve  every  spirit,  but  should  try  them, 
whether  they  be  of  God,  which  a  secular  man  may  easily  do,  since 
he  might  easily  demand  from  a  friar,  on  the  testimony  of  his  whole  sect , 
vmder  their  common  seal,  what  the  sacred  host  is  ;  whereupon,  when 
the  friar  utters  a  falsehood,  as  in  such  case  he  is  compelled  to  do, 
it  follows,  that  having  convicted  the  friar  of  falsehood,  in  a  matter 
of  faith,  he  ought  wholly  to  reject  him  as  a  man  not  to  be  trusted.  For 
they  have  decreed  in  their  general  council,  as  have  their  doctors,  ever 
since  the  time  when  they  first  stole  their  way  into  Christianity,  that  this 
consecrated  host  is  an  accident  without  a  subject — in  fact,  without 
anything  ;  but  if  this  is  the  thing  they  consecrate,  they  make  their 
heresy  obvious  at  once  to  the  aforesaid  lord,  since  they  ought  not  only 
to  assert,  in  conseqvience,  that  this  host  cannot  be  bread,  but  that  it 
cannot  even  be  the  body  of  Christ. 

As  I  am  confident  that  all  the  friars  in  the  world  cannot  show  any 
man,  no  nor  even  themselves,  Avhat  this  accident  without  a  subject  is, 
which  they  thus  consecrate  and  worship,  let  these  lords  consider  that 
psalm,  wherein  the  Holy  Spirit,  through  the  sainted  David,  declares  that 
they  shall  dwell  as  members  in  the  tabernacle  of  the  church  militant, 
and  shall  rest  after  awhile  in  the  church  triumphant,  on  the  hill  of  the 
chiu-ch  triumphant.  In  them,  the  following  conditions  are  fulfilled  by 
reason  of  their  order.  First,  that  they  should  enter,  without  spot,  on 
their  allotted  state  of  Avarfare  ;  herein  the  friars  and  all  simonists  are 
manifestly  found  wanting.  In  the  second  place,  that  the  pilgrim,  after 
his  entrance  on  the  state,  should  carefully  execute  justice  5  and  among 
other  acts  of  justice,  that  of  rendering  his  neighbovir  spiritual  aid  is 
one  of  the  principal,  since  it  is  the  one  work  of  mercy  obligatory  on  all 
men.  Thirdly,  that  he  be  true  not  in  word  only,  but  in  thought, 
as  one  who  speaks  truth  in  his  heart ;  and  fourthly,  that  his  tongue 
be  not  deceitful  in  outward  couA^ersation.  In  the  fifth  place,  that  he 
do  no  wrong  to  his  neighbour,  by  withholding  bodily,  or  the  more 
important  spiritual  aid.  Sixthly,  that  he  should  not  receive  or  believe 
calumnies  uttered  against  others,  whatever  be  the  nature  of  the  accu- 
sation ;  herein  those  who  do  not  receive  calumnies  against  their  neigh- 
bours, are  such  as  do  not  foster  such  as  are  in  the  habit  of  detraction  ; 
and  since  this  is  a  sin  of  which  the  friars  are  in  general  guilty,  all 
believers  should  beware,  lest  they  become  partakers  with  them  in 
such  guilt.  In  the  seventh  place,  this  lord,  or  faithflxl  Christian, 
whoever  he   may  be,  is    acquainted  with    the  times,  and   aware  that 


216  THE  TRIALOGUS. 

he  should,  as  far  as  requisite,  bring  to  nought  every  malignant  in 
his  convent ;  "■  for  in  doing  the  things  he  does,  that  man  is  a  traitor 
to  God.  In  the  eighth  place,  he  should  duly  extol  and  honour  his 
brother,  who  doeth  justice  fearlessly  and  constantly,  and  who  hath 
a  filial  fear  of  God. 

Now  let  not  the  friars  longer  declare  us  wanting  in  charity,  because 
we  take  up  such  language  against  these  sects,  for  Christ,  I  am  cer- 
tain, was  not  wanting  in  charity  ;  and  yet  he  himself, '  as  appears  in 
Matt,  xxiii.,  rebuked  the  sect  of  the  Pharisees  with  the  utmost  sharp- 
ness, and  not  only  imprecated  upon  them  an  eightfold  woe  or  prophecy, 
but  brought  about  its  effectual  fulfilment  against  them.  For  Christ,  to 
magnify  his  own  sect,  Avhich  he  piu-posed  to  make  sufficient  in  himself, 
resolved  to  destroy  all  those  sects  of  a  private  rehgion, — the  Pharisees, 
Sadducees,  and  Essenes.  And  hence  Christ,  through  his  apostle,  in 
Titus  i.,  thus  teaches  us  to  love  ourselves:  "There  are,"  saith  he, 
"  many  imruly  and  vain  talkers,  and  deceivers,  specially  they  of 
the  circumcision  ;  whose  mouths  must  be  stopped,  who  subvert  whole 
houses,  teaching  things  which  they  ought  not,  for  filthy  lucre's  sake." 
It  follows,  for  this  reason,  then,  that  as  many  as  are  sound  in  the  faith, 
shovdd  severely  rebuke  them.  I  have  no  doubt  but  that  our  private 
religious,  in  their  unbelief,  put  as  high  a  value  on  their  own  adulterous 
signs,  as  on  the  fruit  of  the  faith  set  forth  in  the  Gospel  command- 
ments. Nor  doubt  I,  but  that  they  are,  systematically,  vain  talkers, 
seducers  of  the  simple  people.  These  men  are  wedded  to  their  signs,  as 
the  unbehevers,  at  the  time  of  the  introduction  of  the  law  of  grace,  were 
wedded  to  their  circumcision.  I  am  sui'e,  too,  that  these  friars  subvert 
both  the  temporal  and  spiritual  hoiises  of  the  temporal  lords,  teaching 
things  apocryphal  and  ridiculous,  for  the  sake  of  gain.  Therefore, 
since  their  mouths  must  be  stopped,  they  oiight,  according  to  the 
apostohc  command,  to  be  sternly  reflited  ;  and  since  they  fluctuate  so 
greatly  in  their  faith,  we  ought  to  endeavoiu',  by  our  rebukes,  to  estab- 
lish them  in  it.  If  we  slothfully  refrain  from  doing  these  things,  we 
fell  to  exercise  Christian  charity  towards  the  church,  nay,  towards  these 
sects  themselves, — in  my  view,  a  damnable  neglect,  and  an  open 
betrayal  of  the  ordinance  of  Christ. 


ftuantuin  sufficit  ut  malignum  quemcunque  in  conventu  suo  deducat  ad  nihilum. 


^3art  Hh 


A   TREATISE  OF  JOHN  WYCLIFFE 


AGAINST   THE   ORDERS   OF   FRIARS. 


The  following  Treatise  "Against  the  Orrieis  of  Begging  Friars,"  and  the  next,  intitled  "A 
Complaint  to  the  King  and  Parliament,"  were  printed  in  Oxford  in  1608,  edited  hy 
Dr.  James ;  and  they  are  now  reprinted  from  that  volume. 


AGAINST    THE    OKDERS    OF    FRIARS. 


CHAPTER  I. 

friars'  orders  perfecter  than  Christ's. 

First  friars  say,  that  their  religion,  founded  of  sinfiil  men,  is  more 
perfect  than  that  rehgion  or  order  the  which  Christ  himself  made,  that 
is  both  God  and  man.  For  they  say,  that  each  bishop  and  priest  may 
lawfiilly  leave  their  first  dignity,  and  after  be  a  friar;  but  when  he 
is  once  a  /mr,  he  may  in  no  manner  leave  that,  and  live  as  a  bishop, 
or  a  priest,  by  the  form  of  the  Gospel.  But  this  heresy  says,  that 
Christ  lacked  wit,  might,  or  charity,  to  teach  apostles  and  his  disciples 
the  best  religion.  But  what  man  may  suiFer  this  foul  heresy  to  be  put 
on  Jesus  Christ  ?  Christian  men  say,  that  the  rehgion  and  order  that 
Christ  made  for  his  disciples  and  priests  is  most  perfect,  most  easy,  and 
most  siker."  Most  perfect,  for  this  reason,  for  the  patron  or  founder 
thereof  is  most  perfect,  for  he  is  very  God  and  very  man,  that  of 
most  wit,  and  most  charity,  gave  this  rehgion  to  his  dear  worth  friends. 
Also  the  rule  thereof  is  most  perfect,  since*  the  Gospel  in  his  freedom, 
without  error  of  man,  is  i-ule  of  this  religion.  Also  knights'^  of  this 
rehgion  be  most  holy,  and  most  perfect.  For  Jesus  Christ  and  his 
apostles  be  chief  knights  thereof,  and  after  them,  holy  martyrs  and  con- 
fessors. It  is  most  easy  and  light ;  for  Christ  himself  says,  that  "  his 
yoke  is  soft,  and  his  charge  is  light"  since  it  stands  all  in  love  and 
freedom  of  heart,  and  bids  nothing  but  reasonable  thing,  and  profitable 

"  true. 

'  The  word  "  sith"  for  since,  and  the  word  "ne"  for  nor,  which  are  of  very  frequent  occurrence, 
are  not  retained ;  all  the  remaining  obsolete  words  are  retained.  '  disciples  or  followers. 


220  A  TREATISE  OF  JOHN  WYCLIFFE 

for  the  keeper  thereof.  It  is  most  siker  ; "  for  it  is  confirmed  of  God, 
and  not  of  sinful  men,  and  no  man  may  destroy  it,  or  dispense  there 
against ;  but  if  the  pope,  or  any  man,  shall  be  saved,  he  must  be  con- 
firmed thereby,  and  else  he  shall  be  damned.  But  men  say,  that  other 
new  orders  and  rules  be  nought  worth  but  if  they  be  confirmed  of  the 
pope,  and  other  sinful  men,  and  then  they  be  not  worth  but  if  they  be 
confirmed  of  the  devil,  and  in  case  the  pope  shall  be  damned,  for  then 
he  is  a  devil,  as  the  Gospel  says  of  Judas;  and  thus  men  say,  that 
Christ's  religion,  in  his  own  cleanness  and  freedom,  is  more  perfect 
than  any  sinful  man's  religion,  by  as  much  as  Christ  is  more  perfect 
than  is  any  sinful  man.  And  if  new  religious  say,  that  they  keep 
all  that  Christ's  religion  bids,  they  spare  the  soth,*  for  they  lack  the 
freedom  and  meastire  of  Christ's  religion,  and  be  bound  to  errors  of 
sinful  men,  and  thereby  be  letted'^  to  profit  to  Christian  men's  souls, 
and  not  suffered  to  teach  freely  God's  law,  nor  keep  it  in  themselves. 
For  by  the  first  and  most**  commandment  of  God,  they  be  holden  to  love 
God  of  all  their  heart,  and  all  their  life,  of  all  their  mind,  and  all 
their  strength,  and  their  neighbours  as  themselves ;  but  who  may  do  more 
than  this  ?  then  may  no  man  keep  more  than  Christ's  religion  bids. 
And  so  if  this  new  religion  of  friars  be  more  perfect  than  Christ's 
religion,  then,  ii  friars  keep  well  this  reHgion,  they  be  more  perfect  than 
Christ's  apostles,  and  else  they  be  apostates  ;  and  if  men  be  apostates, 
they  leave  the  better  order,  and  take  another  less  perfect.  And  the 
order  of  Christ  in  his  cleanness  and  freedom  is  most  perfect,  and  so 
it  seems  that  all  these  friars  be  apostates. 


CHAPTER  II. 

PRURS  HINDER  THE  FREE  PREACHING  OF  THE  GOSPEL. 

Also  friars  say,  plainly,  that  it  is  apostasy  and  heresy  for  a  priest  to 
live  as  Christ  ordained  a  priest  to  live  by  form  of  the  Gospel.  For  if 
there  be  any  friar  that  is  a  priest,  cunning  in  God's  law,  and  able 
to  travel  to  sow  God's  word  among  the  people  ;  if  he  do  this  office 
freely,   going   from    country  to  country,  where   he   may  most   profit, 

'  true.  '  truth.  '  hindered,  or  prevented.  ''  greatest. 


AGAINST  THE  ORDERS  OF  FRIARS.  221 

and  cease  not,  for  prio7'  nor  any  other  satrap,"  and  charge  not  singular 
habit,  and  beg  not,  but  be  paid  with  common  meat  and  drink,  as  Christ 
and  his  apostles  were,  they  will  pursue  him  as  apostate,  and  draw 
him  to  prison  and  say,  that  he  is  cursed  for  this  deed.  For  if  this 
free  going  about,  and  free  preaching,  is  lawful  to  such  a  friar,  since 
it  is  ensampled  and  commanded  of  Christ,  and  not  to  be  closed  in  a 
cloister,  as  it  were  Caym's '  castle  ;  and  so  friars  should  be  needed  to 
leave  this  living  of  cloister,  and  feigned  obedience,  by  singular  profes- 
sion, and  to  dwell  among  the  people  to  whom  they  may  most  profit 
ghostly.  For  charity  should  drive  friars  to  come  out  amongst  the 
people,  and  leave  Caym's  castle,  that  be  so  needless  and  chargeous'' 
to  the  people  ;  since  they  cannot  occupy  themselves  so  well  in  such 
solitary  life  and  contemplation,  as  couthen*^  Christ  and  John  Baptist. 
And  to  this  same  Christ  ordained  all  his  apostles  and  disciples,  to  Hve  an 
open  good  Hfe,  in  meekness  and  wilful  poverty,  and  discreet  penance,  to 
teach  busily  his  Gospel  to  the  people,  and  not  to  be  closed  in  great 
cloisters,  and  costly  as  Caym's  castles.  And  it  seems  an  open  doing 
of  Antichrist,  not  to  suffer  priests  freely  to  do  this  office  of  Christ,  but 
need  them,  upon  pain  of  prisoning,  to  be  ruled  in  this,  after  the  will  of 
a  simple  idiot,  and,  in  case,  a  damned  devil  of  heU  ;  and  so  there  leaves 
no  means  to  hold  these  sects  together  ;  but  if  it  be  this  blasphemy 
to  prison  a  man  for  as  much  as  he  does  after  the  will  of  God.  And 
thus  this  new  profession  is  harmful  for  many  skilles.''  For  it  is  not 
ensampled  of  Christ,  nor  any  of  his  apostles,  and  so  taught  us  all 
that  was  needful  and  profitable.  Also  this  profession  serves  of  nought; 
but  if  it  be  to  make  fools  do  more  after  the  errors  of  sinful  men,  than 
after  the  commandment  of  God  ;  for  by  virtue  of  Christ's  teaching,  each 
man  is  holden  to  do  after  each  other,  inasmuch  as  he  teacheth  Christ's 
commandment  or  coiuisel,  and  more  may  no  man  bind  another.  Also 
Christ  gave  his  disciples  power  of  each  work,  that  turns  to  profit  of 
their  souls,  and  help  of  other  men  ;  and  this  freedom  is  letted/  by 
this  profession  made  to  sinful  men,  and,  in  case,  to  fiends  of  hell.  But 
here  men  will  not  destroy  friars,  nor  flee  them,  nor  curse  them,  but 
destroy  their  errors,  and  save  the  persons,  and  bring  them  to  that 
living  that  Christ  ordained  priests  to  live  in  ;  for  that  is  algats^  the 
best,  to  the  most  worship  of  God,  to  most  profit  of  holy  church,  and  to 
friars  also.  But  what  man  should  not  help  thereto  upon  all  his 
power,  wit,  and  will  V 

»  a  great  man,  either  of  the  laity  or  clergy.  *  f'ain's,  see  p.  200.  •■  chargeable. 

''  could.  '  reasons.  '  hindered.  tr  always. 


222  A  TREATISE  OF  JOHN  WYCLIFFE 

CHAPTER  III. 

A  MAN  ONCE  PROFESSED  TO  THEIR  RELIGION  MAY  NEVER  LEAVE  IT. 

Also  friars  say,  that  if  a  man  be  once  professed  to  their  religion,  he 
may  never  leave  it,  and  be  saved;  though  he  be  never  so  unable 
thereto,  for  aU  the  time  of  his  life ;  and  they  will  need  him  to  live  in 
such  a  state  ever  more,  to  which  God  makes  him  ever  unable ;  and  so 
need  him  to  be  damned.  Alas!  out  on  such  heresy,  that  man's  ordi- 
nance is  holden  to  be  stronger  than  is  the  ordinance  of  God.  For  if  a 
man  enter  into  the  new  religion  against  man's  ordinance,  he  may  law- 
fully forsake  it;  but  if  he  enter  against  God's  ordinance,  when  God 
makes  him  unable  thereto,  he  shall  not  be  suffered  by  Antichrist's 
power  to  leave  it.  And  if  this  reason  were  Avell  declared,  since  no  man 
wote"  which  man  is  able  to  this  new  religion  by  God's  donee,*  and 
which  is  not  able,  no  man  should  be  constrained  to  hold  forth  this  new 
sect:  and  thus  this  new  religion  may  not  last,  but  if  it  be  by  this 
blasphemy  to  constrain  a  man  unable  by  God's  donee  *  to  hold  this  new 
sect,  and  suffer  him  not  to  come  to  freedom  of  Christ's  order. 


CHAPTER   IV. 
NO  PREACHING  WITHOUT  LICENCE  OF  THEIR  SOVEREIGN,  HOW  BAD  SOEVER. 

Also  friars  say,  if  a  man  be  professed  to  their  holy  order,  he  shall 
not  preach  freely  and  generally  the  Gospel  of  Christian  men,  without 
licence  of  his  sovereign,  for  virtue  of  obedience,  be  his  sovereign  never 
so  cursed  a  man  of  life,  and  uncunning'^  of  God's  law,  and  enemy  to 
Christian  men's  souls,  and,  in  case,  a  foul  devil  of  hell;  though  this  man 
professed  having  received  of  God  never  so  much  cunning  of  God's  law, 
and  power,  and  will  to  work  after  this  cunning — and  so  this  man  shall 
needs  be  damned  for  misspending  of  God's  treasure.  For  since  God's 
law  says,  that  he  is  out  of  charity  that  helps  not  his  brother  with  bodily 
alius,  if  he  may  be  in  his  need  ;  much  more  is  he  out  of  charity  that 

" '<"o>^'»-  ■*Jii(lt?ment.  '  unskilful,  ignorant. 


AGAINST  THE  ORDERS  OF  FRIARS.  223 

helps  not  his  brother's  soul  with  teaching  of  God's  law,  when  he  sees 
him  run  to  hell,  yea,  by  ignorance.  And  thus  to  magnify  and  maintain 
these  rotten  sects,  they  neden"  a  man  by  hypocrisy,  false  teaching,  and 
strong  pains,  to  break  God's  bests,*  and  lease"  charity.  Out  on  this 
false  heresy,  and  tyranny  of  Antichrist,  that  men  be  needed  strongly  to 
keep  more  his  laws,  and  obey  more  to  them  than  to  Christ's  command- 
ments ever  rightful  ! 


CHAPTER   V. 

THE  LAWFULNESS  OF  BEGGING  MAINTAINED  BY  FRURS. 

Also  friars  say  and  maintain  that  begging  is  lawful,  the  which  is 
damned  both  in  the  Old  Testament  and  in  the  New.  For  in  the  fifth 
book  of  Holy  "Writ,  God  says  to  his  people,  Algats^  a  needy  man  arid 
beggar  shall  ?iot  he  amongst  you.  Also  the  Holy  Ghost  taught  Solomon 
to  pray  these  two  things  of  God:  God  make  vanity  and  leasing^  ivords 
far  from  me,  and  give  not  to  me  begging  or  beggingness :  but  give  only 
tilings  that  beene^  needfull  for  my  livelode;^  inanter^  lest  I  fulfilled  be 
draivn  to  renaye,  arid  say,  Who  is  the  Lord  ?  as  who  say,  I  know  no 
Lord :  and  lest  I  be  compelled,  arid  made  of  force  by  neediness  to  steal 
and  to  forsivear  the  name  of  my  God.  Also  the  wise  man  says,  It  is  a 
ivicked  or  tvayivard  life,  to  seek  these  beroivgh^  from  house  to  house;  and 
he  shall  not  do  trustily,  there  he  shall  be  harboured,  and  he  shall  not  open 
his  mouth.  Also  Christ  bids  his  apostles  and  disciples,  that  they  should 
not  bear  a  satchel,  nor  scrip,  but  look  what  meynes''  is  able  to  hear  the 
Gospel,  and  eat  and  drink  therein,  and  pass  not  thence,  and  not  pass  from 
house  to  house.  Luke  ix.  x.  Also  S.  Paul  laboured  or  travailed  with 
his  hands  for  him,  and  for  men  that  were  with  him,  (Acts  Apostles), 
and  coveted  neither  gold,  nor  silver,  nor  clothes,  of  men  that  he  taught, 
to  give  other  teachers  ensample  to  do  the  same  in  time  of  need;  and 
S.  Peter  fished  after  Christ's  resurrection.  (John  xxi.)  Also  S.  Paid 
bids  that  men  that  Avill  live  in  idleness  and  curiosity,  and  not  travail, 
should  not  eat.  (2  Thess.)  Also  S.  Clement  ordained  that  Christians 
should  not  beg  openly.  And  for  to  put  away  this  begging,  S.  Austin 
makes  two  books  how  monks  oup;ht  to  travail  with  their  hands  for  their 


"  force.  '  commandments.  « falsify.  «'  always.  '  lying, 

/be.  f  livelihooil.  '  peradventure.  'living.  *  houses. 


224  A  TREATISE  OF  JOHN  WVCLIFFE 

livehode. "  And  the  same  teaches  Benet  to  his  monks,  and  S.  Bernard 
to  his  friars.  And  Jerome  says,  that  monks  should  travail  with  their 
hands,  not  only  for  need,  but  rather  to  exclude  idleness  and  vanity.  For 
in  state  of  innocency  God  ordained  man  to  travail,  and  afterward  in  the 
state  of  sin,  God  gave  this  labour  to  man  for  his  penance.  Then  since 
each  open  begging  is  thus  sharply  damned  in  Holy  Writ,  it  is  a  foul 
error  to  maintain  it ;  but  it  is  more  error  to  say  that  Christ  was  such 
a  beggar  ;  for  then  he  must  have  been  contrary  to  his  own  law  :  bvit  it 
is  most  error  to  continue  in  this  damned  begging,  and  rob  thus  against 
charity  the  poor  people,  and  make  them  to  believe  that  Christ  was  such 
a  beggar,  and  that  this  begging  is  well  done. 


CHAPTER  VI. 


FRIARS  DRAW  ALL  ALMS  FROM  POOR  AND  NEEDY  MEN,  TO  MAINTENANCE  OF 
THEIR  SINFUL  AND  SUPERFLUOUS  ORDER. 

Also  friars  say,  that  it  is  needful  to  leave  the  commandment  of  Christ, 
of  giving  alms  to  poor  feeble  men,  to  poor  crooked  men,  to  poor  blind 
men,  and  to  bed-ridden  men,  and  give  alms  to  hypocrites,  that  fain  them 
holy  and  needy,  when  they  be  strong  in  body,  and  have  over  much 
riches,  both  in  great  waste  houses,  and  precious  clothes,  in  great  feasts 
and  many  jewels  and  treasure  ;  and  thus  they  slay  poor  men  with  their 
false  begging,  since  they  take  falsely  from  their  worldly  goods,  by  which 
they  should  sustain  their  bodily  life,  and  deceive  rich  men  in  their  alms, 
and  maintain  or  comfort  them  to  live  in  falseness  against  Jesus  Christ. 
For  since  there  were  poor  men  enough  to  take  men's  alms,  before  that 
friars  came  in,  and  the  earth  is  now  more  barren  than  it  was,  our  friars 
or  poor  men  mought*  want  of  this  alms  :  but  friars,  by  subtle  hypo- 
crisy get  to  themselves  and  lef  the  poor  men  to  have  this  alms. 

"  living.  *  must.  "  hinder  or  prevent. 


AGAINST  THE  ORDERS  OF  FRIARS.  225 


CHAPTER  VII. 

TRADITIONS  OF  FRIARS  PREFERRED  BEFORE  CHRISt's  COMMANDMENTS. 

Also  friars  charge  more  breaking  of  their  own  traditions,  than  the 
breaking  of  the  commandments  of  God.  For  a  friar  shall  more  be 
punished  for  breaking  of  one  of  them,  than  for  breaking  of  God's  hests." 
For  breaking  of  God's  bests  is  not  charged  of  them,  and  in  this  they 
show  how  they  love  their  own  worship  more  than  God's,  and  thus  they 
take  to  themselves  the  worship  that  is  appropriate  to  God,  and  so  be 
blasphemers  and  heretics,  and  so  they  charge  more  their  bodily  habit 
than  charity  and  other  virtues.  For  if  a  friar  leave  bodily  habit  to  the 
which  he  is  not  bound  by  God's  law,  he  is  holden  apostate,  and  sharply 
pursued,  sometime  to  prison,  and  sometime  to  the  death,  although  he 
serve  better  God  without  his  habit,  than  therein  :  but  though  he  tres- 
pass against  charity  by  impatiency,  and  false  leasings,  or  pride,  or 
covetousness,  it  is  little  or  nought  charged ;  but  rather  praised,  if  it 
bring  them  worldly  muck. 


CHAPTER  VIII. 


FRIARS  GREAT  HYPOCRITES,  AS  POOR  AS  CHRIST  IN  SHOW,  AS  SUMPTUOUS  AS 
LORDS  AND  PRELATES  IN  DEED. 

Also  friars  feign  them  as  hypocrites,  to  keep  sferaitly  the  Gospel  and 
poverty  of  Christ  and  his  apostles  ;  and  yet  they  are  most  contrary  to 
Christ  and  his  apostles,  in  hypocrisy,  pride,  and  covetousness.  For 
they  show  more  holiness  in  bodily  habit,  and  other  signs,  than  did 
Christ  and  his  apostles,  and  for  their  singular  habit  or  hoHness,  they 
presume   to  be  even  with  prelates  and  lords,   and  more  worthy  than 

'  commandments. 


226  A  TREATISE  OF  JOHN  WYCLIFFE 

other  clerks  ;  and  in  covetousness  tliey  can  never  make  an  end,  "but  by 
begging,  by  queetliing, "  by  burying,  by  salaries,  and  trentals,*  and  by 
shriving,''  by  absolutions  and  other  false  means,  cry  ever  after  worldly 
goods,  where  Christ  used  none  of  all  these  ;  and  thus  for  this  stinking 
covetousness,  they  worship  the  fiend  as  their  God. 


CHAPTER  IX. 


THEIR  STEALING  OF  CHILDREN  AND  ENTICING  OF  THEM  TO  THEIR  ORDER. 

Also  /rmr^draw  children  from  Christ's  religion  into  their  private 
order,  by  hypocrisy,  leasings,''  and  stealing.  For  they  tell  that  their 
order  is  more  holy  than  any  other,  and  that  they  shall  have  higher 
degree  in  bliss,  than  other  men  that  be  not  therein,  and  say  that  men  of 
their  order  shall  never  come  to  hell,  but  shall  deem*  other  men  with 
Christ  at  dooms-day  :  and  so  they  steal  children  from  father  and  mother, 
sometimes  such  as  be  unable  to  the  order,  and  sometimes  such  as  should 
sustain  their  father  and  mother  by  commandment  of  God.  And  thus 
they  be  blasphemers,  taking  upon  them  fiUl  counsel  in  doutouse-^^  things, 
that  be  not  expressly  commanded  nor  forbidden  in  Holy  Writ ;  since 
such  counsel  is  approprieds'  to  the  Holy  Ghost.  And  thus  they  be 
therefore  cursed  of  God, 'as  the  Pharisees  were  cursed  of  Christ,  to  whom 
he  says  thvis  :  Woe  be  to  yoti,  scribes  and  Pharisees^  that  be  writers  of 
law,  and  men  of  singular  religion,  that  compass  about  the  zvater  and  the 
land  to  make  a  man  of  your  religion,  and  ivhen  he  is  made  of  your  religion^ 
ye  make  him  double  more  a  child  of  hell.  And  since  he  that  steals  an  ox 
or  a  cow  is  damnable  by  God's  law  and  man's  also  :  much  more  he  that 
steals  a  man's  child,  that  is  better  than  all  earthly  goods,  and  draws  him 
to  the  less  perfect  order.  And  thovigh  this  singular  order  were  more 
perfect  than  Christ's,  yet  he  wrote  never  whether  it  be  to  damnation  of 
the  child,  for  he  wot  not  to  what  state  God  hath  ordained  him,  and 
so  blindly  they  did  against  Christ's  ordinance. 


'  bequeathing.  *  triginta,  or,  thirty  masses.  '  confessing.  •'  lies. 

'  judge.  /  dovibtful.  g  appropriated. 


AGAINST  THE  ORDERS  OF  FRIARS.  227 


CHAPTER  X. 

CURATES  DEFRAUDED  OF  THEIR  DUTIES  BY  MEANS  OF  FRIARS. 

Also  friars,  for  pride  and  covetousness,  draw  from  curates  their  office 
and  sacraments,  in  which  lie  winning"  or  worship,  and  so  make  dissen- 
sion betwixt  curates  and  their  ghostly  children.  Friars  draw  to  them 
confession  and  burying  of  rich  men  by  many  subtil  means,  and  mass- 
pence,  and  trentals;*  but  they  will  not  come  to  poor  men's  dirge,  nor 
receive  them  to  be  buried  amongst  them.  And  they  cry  fast  that  they 
have  more  power  in  confession  than  other  ciirates  ;  for  they  may  shrive '^ 
all  that  come  to  them.  But  curates  may  no  farther  than  their  own 
parishes.  But  curates  say,  that  since  they  shall  answer  before  God  for 
the  souls  of  their  sogettis,  "^  they  will  know  their  life  ;  and  friars  say  it  is 
no  need,  for  they  have  more  power  than  the  curate  ;  and  thus  dissension 
and  hate  is  made  betwixt  curates  and  their  children,  and  pride  and 
covetousness  of  friars  is  cause  of  all  this  and  many  other  sins :  and  thus, 
for  they  make  discord  among  Christian  men,  they  be  hated  and  cursed 
of  God  Almighty. 


CHAPTER  XI. 

FRIARS  COME  IN  UNDER  THE  NAME  OF  SAINTS,  AND  FORSAKE  THE  RULE. 

Also  fria7's  come  in  under  the  name  of  saints,  and  forsake  the  saints' 
rule,  and  live  and  put  their  own  errors  to  the  saints  ;  and  so  slander 
both  them  and  God.  For  if  men  speak  of  Francis,  he  used  and  taught 
much  meekness,  poverty,  and  penance  :  and  Minors  now  use  the  con- 
trary. For  they  make  statutes  of  their  own  will,  and  them  they  keep 
fast,  and  make  men  to  ween*  that  Fraiicis  made  them.  But  preachers 
say  that  Dominic  founded  them,  and  then  he  kept  Austin's  rule,  since  he 
was  a  canon  before  ;  for  else  he  was  apostate,  if  Austin's  rule  were  good. 


profit.  *  thirty  masses.  ••  confess.  ''  subjects.  '  think. 

q2 


228  A  TREATISE  OF  JOHN  WYCLIFFE 

But  Aiistin  would  algats"  sue*  the  apostles'  living,  and  preachers  do 
even  the  contrary.  And  friar  Austin's  founded  then  on  Austin  the 
great  doctor  ;  but  his  rule  speaks  not  of  friars,  and  so  they  be  grounded 
on  leasings,''  for  they  have  no  patron  saint.  And  of  the  Carmes''  know 
men  neither  founder  nor  rule,  and  so  the  friars  that  have  founders  do 
against  their  founders'  teaching,  and  Christ's  also,  and  colour  their  own 
wicked  laws  under  name  of  these  saints,  and  so  be  grounded  on  leasings, 
and  slander  their  patrons  and  Christ  also.  And  other  friars  that  have 
no  patrons  hve  after  themselves,  and  put  their  errors  on  saints,  and  so 
slander  them  and  Christ ;  and  so  hj-pocrisy  reigns,  and  sin  is  maintained 
by  colour  of  holiness. 


CHAPTER  XII. 

PERSECUTION  OF  TRUE  PRIESTS  BY  FALSE  FRIARS. 

Also  friars  pursue  true  priests,  and  letten*  them  to  preach  the 
Gospel,  notwithstanding  that  Christ  enjoined  priesthood  and  preaching 
of  the  Gospel,  and  so  they  depart  that  thing  that  God  joined  together, 
and  so  (as  much  as  in  them  is)  they  foredene-^  God's  ordinance,  and  so 
they  harm  Christian  men  more  cruelly  than  the  sultan  of  Saracens,  for 
they  be  near  and  more  malicious.  For  since  Christ  charges  aU  his 
priests  to  preach  truly  the  Gospel,  and  they  pursue  them  for  this  deed, 
yea  to  the  fire,  they  will  slay  priests,  for  they  do  God's  bidding,  and 
therefore  they  be  man-slayers,  and  irregular,  and  cursed  of  God.  For 
they  lettenfi'  his  people  to  be  saved,  and  so  need  them  to  be  damned. 
And  since  the  principal  point  and  end  of  Christ's  dying  and  his  passion, 
was  to  save  man's  soul,  and  the  principal  work  of  Satan  is  to  leese* 
man's  soul,  they  be  traitors  to  Christ,  and  angels  of  Satan  transformed 
into  angels  of  light,  and  cruel  traitors  of  all  men. 


always.  *  follow.  '  lies.  ''  Carmelite  friars, 

forbid.  /  undo,  or  break.  s  prevent.  *  deceive. 


AGAINST  THE  ORDERS  OF  FRIARS.  229 


CHAPTER  XIII. 

CAPPED  FRIARS  SERVED  AS  LORDS  OR  KINGS  AT  TABLE. 

Also  capped  friars,  that  be  called  masters  of  divinity,  have  their 
chamber  and  service  as  lords  or  kings,  and  send  out  idiots  full  of  covet- 
ousness,  to  preach  not  the  Gospel,  but  chronicles,  fables,  and  leesings, " 
to  please  the  people,  and  to  rob  them.  A*  what  cursedness  is  this,  to  a 
dead  man,  as  to  the  world,  and  pride  and  vanity  thereof,  to  get  him  a 
cap  of  masterdom  by  prayer  of  lords,  and  great  gifts,  and  making  of 
huge  feasts,  of  a  hundred  and  many  hundi'ed  pounds,  and  then  be  idle 
from  teaching  of  God's  law  ;  but  if  it  be  seldom  before  lords  and  ladies, 
or  great  gatherings,  for  name  of  the  world,  and  then  to  leave  their 
poverty  and  simpleness  that  he  is  bound  to,  and  devour  poor  men's 
alms  in  waste,  and  feasting  of  lords  and  great  men,  and  so  give  slander 
to  his  brother,  and  other  men  to  live  in  pride  and  covetousness,  gluttony 
and  idleness,  and  leave  the  service  of  God  as  though  they  were  exempt 
from  all  gods  ;  and  yet  forfending*^  of  these  covetous  fools,  that  become 
limitors,  go  much  simony,  envy,  and  much  foul  merchandise  ;  and  who 
can  best  rob  the  poor  people  by  false  begging,  and  other  deceits,  shall 
have  this  Judas^  office  ;  and  so  a  nest  of  Antichrist's  clerks  is  main- 
tained by  subtle  cauteles  ^  of  the  fiend. 


CHAPTER  XIV. 


GREAT  FLATTERERS  OF  THE  PEOPLE,  NEITHER  REPROVING  NOR  REMOVING 
THEIR  SINS  FROM  AMONG  THEM. 

Also  friars  show  not  to  the  people  their  great  sins  stably,  as  God 
bids,  and  namely  to  mighty  men  of  the  world,  but  flatter  them,  and 
glozen,*  and  noiu-ish  them  in  sin.  And  since  it  is  the  office  of  a 
preacher  to  show  men  their  foul  sins  and  pains  therefore,  and  friars 

*  lies.  *  oh  !  or  alas  !  '  forbidding.  ''  provisions.  '  flatter. 


280  A  TREATISE  OF  JOHN  WA'CLIFFE 

take  this  office,  and  do  it  not,  they  be  cause  of  damnation  of  the  people. 
For  in  this  they  be  foul  traitors  to  God  and  eke"  to  the  people,  and  they 
be  nvu'ses  of  the  fiend  of  hell.  For  by  flattering  and  false  behests  *"  they 
let  men  live  in  their  lusts,  and  comfort  them  therein,  and  sometimes  they 
pursue  other  true  preachers,  forj  they  wiU  not  gloze"  mighty  men,  and 
comfort  them  in  their  sins,  but  will  sharply  tell  them  the  sothe  ;■*  and 
thus  mighty  men  hire  by  great  costs  a  false  traitor,  to  lead  them  to  hell. 
And  ensample  men  may  take  how  friars  suffer  mighty  men,  from  year  to 
year,  to  live  in  avowtrie,^  and  covetousness,  and  extortions  doing,  and 
many  other  sins.  And  when  men  be  hardened  in  such  great  sins,  and 
will  not  amend  them,  friars  should  flee  their  homely  company  ;  but  they 
do  not  thus,  lest  they  lose  worldly  friendship,  favour,  or  winning  ;  and 
thus  for  the  money  they  sell  men's  souls  to  Satan, 


CHAPTER  XV. 


HOW  MUCH  AND  HOW  OFT  THEY  DECEIVE  AND  COZEN  THE  LAY  PEOPLE  BY 
THEm  LETTERS  OF  FP^^TERNITY. 

Also  friars,  by  letters  of  fraternity,  deceive  the  people  in  faith,  rob 
them  of  temporal  goods,  and  make  the  people  to  trust  more  in  dead 
parchment,  sealed  with  leasings,^  and  in  vain  prayers  of  hypocrites,  that 
in  case  be  damned  devils,  than  in  the  help  of  God,  and  in  their  own 
good  living.  Commonly  these  letters  be  powdered  with  hypocrisy, 
covetousness,  simony,  blasphemy,  and  other  leasings.-^  With  hypocrisy; 
for  therein  be  told  without  end  many  good  deeds,  and  sometimes  be 
false,  and  more  to  show  them  holy  to  get  worldly  goods,  than  to  save 
men's  souls.  With  covetousness  ;  for  they  do  this  to  win  the  penny, 
for  a  poor  man  that  may  not  give  them,  be  he  never  so  true  to  God, 
shall  not  have  them  ;  but  a  rich,  be  he  never  so  ciursed,  shall  have  such 
letters;  and  weans s'  that  he  is  sicker^  enough  thereby,  do  he  never  so 
much  wrong  to  poor  men.  With  simony  ;  for  they  sell  this  supernal 
good  for  temporal  goods,  and  that  unskilfully  for  such  chaffering  and 
granting  of  letters  was  never  ensampled  of  Christ,  nor  his  apostles,  and 
yet  they  loved  best  men's  souls.  Witli  blasphemy  ;  for  these  sinful 
wretches  take  upon  them  the  dealing  of  good  deeds,  but  this  tiling  is 


also.  '  commandmentB.  «  flatter.  <*  truth, 

adultery.  /  lies.  t  thinks.  »  well. 


AGAINST  THE  ORDERS  OF  FRIARS.  231 

appropriate  to  God,  and  so  they  be  blasphemers  ;  for  they  pass  bishops, 
popes,  and  eke"  God  himself.  For  they  grant  no  pardon,  bnt  if  men  be 
contrite  and  shriven,*  and  of  merit  of  Christ's  passion,  and  other  saints, 
bnt  friars  make  no  mention  neither  of  contrition,  nor  shrift ; "  nor  of 
merit  of  Christ's  passion,  but  only  of  their  own  good  deeds.  And  so 
Christ  grants  to  no  sinful  man  continuing  in  his  sin  such  part ;  but 
friars  grant  rather  to  cursed  men  for  worship  or  winning  than  to  good 
poor  men.  And  thus  falsely  they  pass  Christ.  For  Christ  would  not 
grant  to  his  cousins  part  of  his  kingdom,  but  if  they  would  suffer  pas- 
sion as  Christ  did  ;  but  friars  will  make  men  heirs  in  the  bliss  of 
heaven,  since  they  grant  men  part  of  their  good  deeds  after  this  life, 
and  they  may  not  have  their  part,  but  if  they  should  be  saved.  But 
Christian  behef  teaches,  that  all  men  in  charity  be  procurers  by  grant 
of  God  of  all  meedful''  deeds.  Wliy  then  grant  f rial's  this  part,  for  they 
will  have  property  of  ghostly  goods  where  no  property  may  be,  and 
leave  property  of  worldly  goods  where  Christian  men  may  have  pro- 
perty ?  And  thus  they  teach  the  people  that  it  is  more  meedfid''  to  give 
such  hypocrites  bodily  ahns,  than  to  give  it  to  poor  needy  men  after  the 
Gospel.  And  thus  they  deceive  the  people  in  belief,  and  rob  them  of 
temporal  goods,  and  make  them  too  reckless  of  their  own  good  living 
for  trust  of  these  false  letters. 


CHAPTER  XVI. 


FRIARS  PERVERT  THE  RIGHT  FAITH  OF  THE  SACRAJIENT  OF  THE  ALTAR,  BY 
MAKING  IT  TO  BE  AN  ACCIDENT  WITHOUT  SUBJECT. 

Also  friars  pervert  the  right  faith  of  the  sacrament  of  the  altar,  and 
bring  in  a  new  heresy.  For  when  Christ  says  that  the  bread  that  he 
brake  and  blessed  is  his  body,  they  say  it  is  an  accident  without  subject, 
or  nought.  And  when  Holy  Writ  says  openly  that  this  sacrament  is 
bread  that  we  break,  and  God's  body  ;  they  say  that  it  is  neither  bread, 
nor  God's  body,  but  accident  without  subject,  and  nought.  And  thus 
they  leave  Holy  "Writ,  and  take  new  heresy  on  Christ  and  his  apostles, 
and  on  Austin,  Jerome,  Ambrose,  Isidore,  and  other  saints,  and  the  court 
of  Eome,  and  all  true  Christ-men,  that  hold  the  faith  of  the  Gospel. 
For  Christ  says,  that  "  This  bread  is  my  body."     And  St.  Paul  says, 

"also.  »  confessed  for  absolution  by  a  priest.  'confession.  ''helpful. 


232  A  TREATISE  OF  JOHN  WYCLIFFE 

The  bread  that  we  hreak  is  the  communication  of  the  Lord's  body  ;  and 
St.  Austin  says,  that  that  thing  that  we  see  is  bread ;  but  as  to  faith  fully 
taught,  the  bread  is  Christ's  body.  Ambrose  says  that  thing  that  is 
bread,  shall  be  Christ's  body.  Jerome  says,  that  that  bread  which  Christ 
brake  and  gave  to  his  disciples,  is  the  body  of  our  Saviour  ;  for  Christ 
says,  "  This  is  my  body."  Berengary,  by  approving  of  the  court  of 
Rome,  says  thus  :  "  I  acknowledge  with  heart  and  with  mouth,  that  the 
bread  that  is  laid  on  the  altar  is  not  only  the  sacrament  but  very  Christ's 
body."  All,  Lord !  what  hardy  devil  durst  teach  these  friars  to  deny 
thus  openly  Holy  Writ,  and  all  these  saints,  and  the  court  of  Eome,  and 
all  true  Christian  men,  and  to  find  this  heresy,  that  this  sacred  host  is 
accident  Avithout  subject  or  nought  ?  Since  this  is  not  taught  openly  in 
Holy  Writ,  and  reason  and  wit  is  against  this,  and  Austin  in  three  or  four 
great  books  says  expressly,  that  none  accident  may  be  mthout  subject ; 
and  all  wise  philosophers  accord  here  with  Austin;  Lord,  what  would 
move  Christ  all-mighty,  all-witty,  and  well  willing,  to  hide  this  belief  of 
friars  by  a  thousand  years,  and  never  to  teach  his  apostles,  and  so  many 
saints  the  right  belief;  but  to  teach  first  these  hypocrites,  that  come 
never  into  the  church,  till  the  foul  fiend  Satan  was  unbound  ?  Hereby 
should  all  Christian  men  know  the  friars'  heresy,  and  not  receive  them 
into  their  houses,  before  that  they  confessed  under  their  general  seal,  the 
right  belief  of  Christian  men,  and  had  forsaken  their  old  heresy. 


CHAPTER  XVII. 


THEIK  EXCESS  IN  BUILDING  OF  GREAT  CHUItCHES  AND  COSTLY  HOUSES  AND 

CLOISTERS. 


Also  friars  build  many  great  churches,  and  costly  waste  houses  and 
cloisters,  as  it  were  castles,  and  that  without  need,  where  thorough 
parish  churches,  and  common  ways  be  paired,  and  in  many  places 
undone.  And  so  they  teach  in  deed  that  men  should  have  heritage  and 
dwelling  city  in  earth,  and  forget  heaven  against  St.  Paul.  For  by  this 
new  housing  of  friars^  though  it  rain  on  the  altar  of  the  parish  church, 
the  blind  people  are  so  deceived,  that  they  will  rather  give  to  waste 
houses  of  friars  than  to  parish  churches,  or  to  common  ways,  though 
men,  cattle,  and  beasts,  be  perished  therein.  Before  that  friars  came  in, 
there  were  more  people,  and  the  earth  more  plenteous,  and  there  were 


AGAINST  THE  ORDERS  OF  FRIARS.  233 

cHurches  enough.  What  skill"  is  it  now  to  make  so  miich  cost  in  new 
building,  and  let  old  parish  churches  fall  down  ?  And  if  men  say  that 
in  these  great  churches  God  is  fair  served  ;  certes  *  great  houses  make 
not  men  holy,  and  only  by  holiness  is  God  well  served.  For  in  heaven 
that  was  so  fair  Lucifer  served  God  untruly,  and  so  did  Adam  in  para- 
dise. And  Jesus  says,  that  the  great  temj)le  of  Jerusalem,  that  was  a 
house  of  prayer,  and  sometimes  God's  house,  was  made  a  den  of  thieves, 
for  covetous  preachers  dwelt  therein.  But  Job  served  God  full  well  on 
the  dunghill,  and  so  did  Adam  out  of  paradise,  and  Christ  before  when 
he  prayed  in  hills  and  deserts,  and  baptized  eke. '  And  therefore  Christ 
and  his  apostles  made  no  great  churches  nor  cloisters  ;  but  went  from 
country  to  country,  preaching  the  Gospel  and  teaching  men  to  do  their 
alms  to  poor  men,  and  not  to  waste  houses.  For  Christ  taught  men  to 
pray  in  spirit  and  truth,  that  is  in  good-will,  and  devotion,  and  holy 
living.  And  to  destroy  this  hiy'pocrisy,  he  ordained  the  temple  of  Jeru- 
salem should  be  destroyed  for  sin  done  therein. 


CHAPTER  XVIII, 
FRIARS  TEACHING  THE  VOW  OF  OBEDIENCE  CONTRARY  TO  GOD's  LAW. 

Friars  also  destroy  obedience  of  God's  law,  and  magnify  singular 
obedience  made  to  sinful  men,  and  in  case  to  devils,  which  obedience 
Christ  ensampled  never,  neither  in  himself  nor  in  his  apostles.  For  by 
teaching  of  St.  Paul,  each  man  ought  to  be  subject  to  other  in  the  dread 
of  Christ,  that  is,  inasmuch  as  he  teaches  them  God's  will,  and  no  man 
should  obey  moro  to  any  man.  And  ever  the  more  that  a  man  were, 
the  more  should  he  thus  meek''  himself,  as  Christ  did,  to  all  his  apostles. 
But  friars  tell  nought  by  this  obedience  ;  but  if  they  make  singular 
profession  to  sinful  fools,  that  many  times  teach  and  command  them 
against  God's  will,  and  say  that  in  such  things  as  be  not  expressly  com- 
manded, nor  forfended*  in  G^d's  law,  they  should  algats-^  do  after  their 
sovereigns  ;  yea,  though  it  be  unwittingly  against  God's  will :  and  since 
it  is  approprieds'  to  the  Holy  Ghost  to  give  full  counsel  in  such  points, 
they  make  their  sinful  priars  even  with  the  Holy  Ghost.  And  where 
they  should  be  governed  in  such  doubty  *  points  by  the  Holy  Ghost,  they 

■  reason.  '  certainly  or  truly.  '  also.  <<  humble. 

'  forbidden.  *■  always.  n  appropriated.  *  high  or  deep. 


234  A  TREATISE  OF  JOHN  WYCLIFFE 

leave  his  counsel  and  ruling  many  times  and  take  tliem  to  the  ruling  of 
a  sinful  fool,  and  in  case  a  damned  fiend  in  hell.  And  thus  they  leave 
obedience  that  Christ  taught  and  ensampled  as  imperfect  and  not  siiffi- 
cient,  and  praise  more  feigned  obedience  to  sinful  fools,  that  they  take  of 
their  own  presumption,  as  if  such  fools  had  found  more  perfect  obedience 
than  ever  did  Christ,  God  and  man. 


CHAPTER  XIX. 


HOW  THEY  FORSAKE  THE  PERFECTION  OF  THEIR  ORDER  FOR  WORLDLY 
RESPECTS. 

Also  friars  forsake  perfection  of  their  order  for  worship  of  the  world, 
and  covetousness,  and  he  not  suffered  to  take  the  freedom  of  the  Gospel 
for  to  preach  God's  word  to  the  people.  For  friars  be  made  bishops, 
yea,  many  times  by  simony,  and  swear  strongly  to  go  and  preach  and 
convert  heathen  men,  and  leave  this  ghostly  office,  and  be  suffragans  in 
England  and  rob  men  by  extortions,  as  in  punishing  of  sin  for  money, 
and  suffering  men  to  lie  in  sin,  from  year  to  year,  for  an  annual  rent; 
and  so  in  hallowing  of  churches  and  churchyards  and  altars ;  and  com- 
monly all  other  sacraments  for  money.  And  thus  these  friars  bishops 
live  commonly  ever  after  in  simony,  pride,  and  robbery,  and  thus  they 
be  exempt  by  Caiaphas'  bishopric  from  all  good  observances  of  God's 
law,  and  of  their  own  order,  and  be  free  to  live  in  sin,  and  to  rob  our 
land  and  envenom  it  with  many  cursings.  And  so  they  bear  out  first 
the  gold  of  our  land  to  aliens,  and  sometimes  to  our  enemies,  to  get  of 
Antichrist  this  false  exemption,  and  ever  after  live  in  robbing  of  poor 
men,  and  maintain  much  sin,  cursing,  and  simony,  that  is  passing 
heresy.  And  other  bishops  of  them  that  have  dioceses  in  this  land, 
forsake  poverty,  and  penance,  and  obedience  :  for  they  look  to  be 
masters  of  ail  friars  of  that  order  in  this  land,  and  to  live  in  pride,  lusta 
of  their  flesh,  idleness,  and  spoiling  of  the  people,  more  subtilly  than 
other.  And  thus  a  friar  shall  dwell  in  courts  of  lords  and  ladies  to  be 
their  confessor,  and  not  displease  them  for  nothing,  though  they  live  in 
never  so  cursed  sins,  for  to  live  in  his  lusts  and  to  get  falsely  muck  to 
Antichrist's  convent,  and  let"  poor  men  of  their  alms,  and  thereto  he 
shall  have  leave  and  commandment  upon  virtue  of  obedience  :  but  he 


AGAINST  THE  ORDERS  OF  FRIARS.  235 

shall  no  leave  have  to  go  generally  about  in  the  world,  and  preach  truly 
the  Gospel  without  begging,  and  live  an  open,  poor,  and  just  life  as 
Christ  and  his  apostles  did.  For  this  were  destroying  of  their  feigned 
order ;  and  therefore  they  love  more  pride,  covetousness,  and  lusts  of 
their  own  flesh,  than  the  worship  of  God  and  heale"  of  man's  soul.  And 
thus  they  make  sacrifice  to  Lucifer,  to  mammon,  and  to  their  own 
stinking  belly. 


CHAPTER  XX. 


THEIR  ROTTEN  HABIT  ESTEEMED  ABOVE  CHRIST  S  BODY. 

Also  friars  praise  more  their  rotten  habit,  than  the  worshipful  body 
of  our  Lord  Jesus  Christ.  For  they  teach  lords,  and  namely  ladies,  that 
if  they  die  in  Francis'  habit  they  shall  never  come  in  hell  for  virtue 
thereof;  and  certes*  this  is  an  open  heresy  damning  all  that  trust  thus 
into  their  lives'  end.  But  a  man  may  have  the  sacrament  of  the  altar, 
and  that  is  very  God's  body,  in  his  mouth,  and  straight  flee  to  hell  with- 
out end  ;  and  the  more  be  damned  for  the  evil  taking  of  this  sacrament. 
Such  heretics  be  imable  to  be  amongst  Christian  men. 


CHAPTER  XXI. 

FRIARS  BEG  WITHOUT  NEED,  ■\VHEN  THE  POOR  WANT,  WITHOUT  REMORSE. 

Also  friars  beg  without  need  for  their  own  rich  sect,  and  not  for  their 
poor  bed-ridden  men  that  may  not  go  and  have  no  man  to  send  for  their 
lifelode  ; "  but  rather  draw  rich  men's  alms  from  such  poor  men.  And 
therefore  charity  is  outlawed  among  them,  and  so  is  God  :  and  leasings,*^ 
and  covetousness  and  fiends  be  inhabited  among  them ;  for  they  deceive 
men  in  their  alms  to  make  costly  houses,  not  to  harbour  poor  men,  but 
lords  and  mighty  men  ;  and  teach  men  to  suffer  God's  temple,  that  be 

•  health.  *  certainly.  •  livelihood  or  living.  ''  lies. 


236  A  TREATISE  OF  JOHN  WYCLIFFE 

poor  men,  to  perish  for  default  ;  and  thus  they  be  traitors  to  God,  and 
his  rich  people  whom  they  deceive  in  their  alms,  and  manquellers"  of 
poor  men,  whose  lifelode  they  take  away  from  them  by  false  leasings, 
and  therefore  they  be  irregular  before  God,  and  despise  him,  and  harm 
the  people  when  they  say  mass  or  matins  in  this  cursed  life,  as  Holy 
"Writ  teaches,  and  Austin  and  Gregory  declare  fully. 


CHAPTER  XXII. 


FBIAES  REPROVE  NOT  THEIR  BRETHREN  AS  THE  GOSPEL  WILLETH,  BUT  AS 
THEMSELVES  WILL, 

■  Friars  also  keep  not  correption'  of  the  Gospel  against  their  brethren 
that  trespass,  but  cruelly  doom  them  to  painful  prison  ;  but  this  is  not 
the  meek  suing '^  of  Jesus  Christ;  for  he  and  his  apostles  imprisoned  not 
sinful  men  in  this  life,  but  sharply  reproved  their  sin,  and  at  the  last, 
when  they  would  not  amend  them,  taught  good  men  not  to  commune 
with  them.  But  these  friars  show  their  tyranny  at  the  full :  who  so 
knew  well  their  pains  and  torments  :  and  it  seems  no  wisdom,  nor  profit, 
to  give  friars  power  to  prison  men.  For  when  the  king  by  his  officers 
prisons  a  man,  that  is  commonly  done  for  great  and  open  trespass, 
and  that  is  good  warning  to  other  misdoers,  and  some  profit  comes  of 
the  king's  ministers  ;  but  when  friars  prison  their  brethren,  the  pain  is 
not  known  to  men,  though  the  sin  were  never  so  open  and  slanderous, 
and  that  does  harm  to  other  liege  men,  and  profit  of  king's  ministers  is 
away.  And  when  the  potestates  ^  of  friars  be  proud,  covetous,  and 
sinful,  and  hate  the  truth,  they  will  soon  prison  true  men  that  reprove 
their  sins,  and  spare  other  shrews*  that  they  may  flatter  them  and 
maintain  them  in  their  sin  ;  and  so  beside  the  king's  leave  torment  true 
men,  for  they  would  do  God's  bests;/ and  since  the  king  grants  occasion 
thereto,  the  king  is  holden  to  revoke  and  lets  friars  prisoning,  lest  he  be 
guilty  of  the  sin  that  comes  thereby,  since  he  may  destroy  it,  and  does 
not :  and  thus  did  beggars  friars  leap  up  to  king's  power,  and  many 
times  more  than  the  kings  dare  do,  and  make  the  king  the  fiend's  tor- 
mentor to  prison  true  men,  for  they  say  the  truth.  And  so  the  king 
stops  God's  law  to  be  known  in  his  land,  and  nourishes  evil  men,  and 
prisons  good.  For  this  dread  and  many  more  should  the  king  revoke 
this  prisoning,  and  make  clerks  be  ruled  after  the  Gospel  by  simpleness 
and  holy  living. 

«  in\irderers.  *  reproof.  "^  followiiiff.  ''  powers  or  great  men. 

•  obstinate  or  perverse  persons.  /  comnianilments.  i  hinder. 


AGAINST  THE  OREDRS  OF  FRIARS.  237 


CHAPTER  XXIII. 

FRIARS  LAWLESS  BEGGING  THE  KING  AND  THE  MIGHTY  ONES  OF  THE  LAND  TO 
MAINTAIN  THEIR  SECT,  BEGGING  THEIR  ALMS,  AND  BEGGARING  THE  WHOLE 
LAND. 

Also  friars  make  our  land  lawless ;  for  they  lead  clerks  and  namely  rule 
prelates,  and  lords,  and  ladies,  and  commons  also  ;  and  they  be  not  ruled 
by  God's  law,  nor  laws  of  the  church,  nor  laws  of  the  king.  For  they 
gloze"  God's  law  as  they  like,  and  be  exempt  from  bishops  and  other 
ordinaries,  and  lead  the  bishops  of  Rome  as  they  like.  And  men  say 
they  be  not  liege  men  to  the  king,  nor  subject  to  his  laws.  For  though 
they  steal  men's  children,  it  is  said  there  goes  no  law  upon  them,  and 
that  seems  well ;  for  they  rob  the  king's  liege  men  by  false  begging  of 
sixty  thousand  marks  by  year,  as  men  doubt  reasonably,  and  yet  they  be 
not  punished  therefore.  And  the  lawless  friars,  by  their  false  ruling, 
make  our  land  lawless  ;  for  they  let'  clerks,  lords,  and  commons,  to 
know  the  truth  of  Holy  Writ,  and  make  them  to  pursue  true  men  to  the 
death,  for  they  teach  the  commandments  of  God,  and  cry  to  the  people 
the  foul  sins  of  false  friars.  And  thus  falseness  is  maintained,  and  false 
men  be  raised  to  great  estates,  and  truth  is  put  on  back,  and  true  men 
be  pursued,  yea  to  prisoning,  to  loss  of  all  their  goods,  and  to  sharp 
judgment,  for  as  much  as  they  would  destroy  sin  that  w^as  openly  and 
cursedly  done,  and  in  point  for  to  foredo"  our  land.  And  of  this  ruling 
be  friars  most  guilty,  for  they  lead  prelates,  lords,  and  ladies,  justices, 
and  other  men  by  confession,  and  tell  them  not  speedily  their  sins.  For 
if  they  tell  them  their  sins,  and  they  would  not  amend  them,  the  friars 
that  be  their  confessors  should  lead  them  up  as  Christ  and  Paul  teach  ; 
but  they  do  not  thus,  for  then  they  should  leese*'  winning  and  favour  of 
the  world.  And  thus  for  love  of  money  and  welfare  of  their  body,  they 
lead  our  land  out  of  the  law  of  God  and  all  righteousness. 

«  interpret.  «  hinder.  '  undo.  -*  lose. 


238  A  TREATISE  OF  JOHN  WYCLIFFE 


CHAPTER    XXIV. 

FRIAKS  NO  PEACE-MAKERS,  BUT  MAKE-BATES,   STRIVERS  THEMSELVES,  AND 
STIRRERS  UP  OF  OTHERS  TO  WARS  AND  DISSENSIONS. 

Also  friars  be  irregular  procurators  of  the  fiend,  to  make  and  main- 
tain wars  ou  Christian  men,  and  enemies  of  peace  and  charity.  For 
friars  counsel  and  openly  preach  that  men  should  flee  to  heaven  without 
pain,  if  they  would  go  and  slay  in  their  own  person,  or  maintain  and 
find  one  at  their  cost,  to  slay  Christian  men.  And  the  end  was  to 
make  Christ's  vicar  most  rich  to  the  world ;  the  which  vicar  should  be 
most  poor,  suing"  in  this  most  highly  Christ  and  his  apostles :  but  Christ 
died  to  make  peace  and  charity,  and  if  men  might  thus  freely  grant 
pardon,  they  should,  yea  to  leese**  their  own  life,  grant  pardon  to  make 
peace.  Yet  they  preach  not  pardon  nor  meed*^  to  make  peace  and 
charity;  and  yet  they  be  bound  of  God  to  make  men  siker**  to  have  the 
bHss  of  heaven  if  they  will  truly  procure  for  peace  and  charity.  But 
of  the  pardon  that  men  used  to  gain  from  the  court  of  Rome,  they  have 
no  sikerness*  by  Holy  Writ,  nor  reason,  nor  ensample  of  Christ,  of  his 
apostles.  And  so  of  other  wars  and  debates  that  friars  might  let,-'  if 
they  would  ;  and  since  they  do  not,  but  rather  counsel  thereto,  and 
comfort  men  therein,  and  tell  not  the  perils  of  them,  they  be  cause  and 
procurators  of  all  wars,  and  specially  of  this  war  in  Flanders;  for  they 
preached  that  and  had  it  forth  against  the  king,  the  duke,  and  other 
lords  and  clerks,  and  sharply  pursued  priests  that  stood  by  charity,  and 
profit  of  the  realm.  And  so  they  were  then  above  the  king,  lords,  and 
true  priests,  and  robbed  the  king's  liege  men  by  false  leasingS'S'  of  many 
thousand  pounds,  that  though  the  king  should  now  be  taken,  and  our 
land  now  conquered  or  destroyed,  the  king  might  not  raise  so  much  to 
help  himself  and  his  land.  And  certes  *  there  was  treason  to  God  and 
the  king,  and  false  deceit  of  all  men,  both  of  cattle  and  of  fowl,  and 
letting'  and  destroying  of  peace  and  of  charity. 


«  following.  '  lose.  <■  help.  <'  true  or  well.  '  truth  or  ceriainty. 

/  hinder.  s  lies  or  pretences.  *  certainly.  '  liiiidering. 


AGAINST  THE  ORDERS  OF  FRIARS.  239 

CHAPTER  XXV. 

JUDAS'S  CHILDREN  SELLING  CHRIST,  AND  ALL  FOR  MONEY. 

Friars  also  be  Iscarioi's  children,  betraying  true  men  of  the  Gospel, 
and  so  Christ  for  money  ;  and  for  money  tliey  send  souls  to  Satan,  by 
example  of  their  evil  living,  by  counsel  to  wars,  and  nourishing  and 
comforting  men  in  sin,  for  lusts  of  their  flesh.  For  in  pleasing  of 
bishops  and  other  men,  they  preach  against  poverty  of  Christ,  and  say 
that  preachers  of  the  Gospel  and  Christ's  life  be  heretics,  worthy  to  be 
burned.  And  so  for  gifts  of  bishops  and  other  men,  and  worldly 
favour,  they  sell  truth  of  the  Gospel,  and  so  Christ,  as  Judas  did.  For 
St.  Bede  and  St.  Ambrose  say,  since  Christ  is  truth,  he  that  for  money 
says  falseness  and  leaves  the  sooth,  °  does  such  sin  as  Judas  did ;  and  so 
they  counsel  to  wars,  for  they  win  much  thereby ;  and  for  default  of 
charity  they  send  souls  to  hell,  when  men  by  their  counsel  take  false 
wars,  and  end  in  them,  weening'  that  they  do  well,  and  therefore  die 
without  sorrow  of  them.  And  for  to  heart  men  in  this  cursed  warring, 
they  go  with  them  into  war,  and  be  their  confessors,  and  sometimes  slay 
men  in  their  own  person;  and  thus  they  be  Antichrist's  martyrs,  and 
flee  to  hell,  to  di-aw  other  men  thither  after  them. 


CHAPTER  XXVI. 

THEY  SLANDER  TRUE  PRIESTS,  AND  FLATTER  WICKED  MEN. 

Also  friars  destroy  this  world  most  of  all  cursed  men  ;  for  they 
backbite  good  clerks,  and  say  that  they  distourble'^  the  world,  and 
flatter  evil  clerks  in  their  sin :  and  so  they  praise  lords  that  be  tyrants, 
extortioners,  and  evil  livers ;  and  ladies  also.  And  they  despise  lords 
and  ladies  that  be  given  to  leave  pride  and  vanity  of  the  world ;  and  say 
it  was  not  merry  sithen''  lords  and  ladies  took  reward  to  the  Gospel, 
and  left  their  ancestors'  manners,  that  were  worshipful  to  the  world. 
And  so  of  rich  men  and  other,  they  praise  them  that  bring  them  much 

•  truth.  *  supposing.  '  trouble  or  disturb.  "^  since. 


240  A  TREATISE  OF  JOHN  WYCLIFFE 

money,  with  wrong  and  many  deceits,  and  say  that  they  be  holy:  but 
other  men  that  give  not  friars  much  more  than  enough,  they  lack  at 
the  full,  though  they  do  their  alms  much  better  to  their  poor  neigh- 
bours. And  since  God  says  that  evil  teachers  be  cause  of  destruction 
of  the  people,  and  Grosted  declares  it  well,  and  friars  be  principal  evil 
teachers,  they  be  principal  cause  of  destroying  of  this  world.  For  they 
be  confessors,  preachers,  and  rulers  commonly  of  all  men ;  and  they 
teach  them  not  their  foul  sins,  and  perils  of  them;  but  suifer  them  in 
their  sins,  for  winning  of  stinking  muck,  and  lusts  of  their  own  belly, 
that  is  foul  worms'  meat,  and  a  sack  of  dirt. 


CHAPTER  XXVII. 

FRIARS  MOST  IMPATIENT  OF  ALL  MEN  LIVING  IN  BEARING  REPROOF. 

Also  friars  be  most  rebel  against  the  teaching  of  Christ's  Gospel,  and 
most  out  of  patience  and  pity;  for  they  be  most  impatient  against 
reproving  sin,  and  destroying  thereof.  For  a  lord  will  more  meekly 
suifer  sharp  despising  of  his  little  sin,  than  they  will  suffer  meek  and 
soft  reproving  of  their  great  heresies.  For  they  be  wood"  that  men's 
alms  should  be  rightly  parted  among  poor  needy  men,  feeble,  crooked,  and 
blind ;  for  then  they  say  they  be  undone  ;  but  they  be  of  vain  religion, 
as  St.  James  says:  For  this  is  a  clean  religion,  without  spot  anentis^  God 
the  Father,  to  visit  the  fatherless  and  motherless  children,  and  widows  in 
their  tribulation, and  to  keep  a  man  unfouled  from  this  world,  that  is,  from 
pride,  covetousness,  and  vanities.  But  friars  do  all  the  contrary;  for 
they  visit  rich  men,  and  by  hypocrisy  get  falsely  their  alms,  and  with- 
draw it  from  poor  men ;  but  they  visit  rich  widows  for  their  muck,  and 
make  them  to  be  buried  at  the  friars';  but  poor  men  come  in  not  there. 
And  Avilful  poverty  they  forsake,  and  most  covetous  of  all  men,  and 
boast  more  of  their  holiness,  and  be  most  dislany'  of  their  vain  speech 
and  worldly,  and  as  true  men  tell.  Friars  say  apertly,"*  If  the  king,  and 
lords,  and  other  men,  stand  thus  against  their  false  begging,  and  Avill 
not  suffer  friars  to  rob  their  tenants,  but  give  their  alms  to  their  poor 
neighbours,  friars  Avill  go  out  of  the  land,  and  come  again  with  bright 
heads.     And  look  whether  this  be  treason  or  none. 

« mad.  '  towards  '  lavish.  •'  openly. 


AGAINST  THE  ORDERS  OF  FRIARS.  241 

CHAPTER  XXVIII. 

THE  HOLY  SCRIPTURES  ACCUSED  BY  THESE  UNHOLY  MEN  OF  FALSEHOOD. 

Also  friars  teach  and  maintain,  that  Holy  Writ  is  false ;  and  so  they 
j)ut  falseness  upon  our  Lord  Jesus  Christ,  and  on  the  Holy  Ghost,  and 
on  all  the  blessed  Trinity.  For  since  God  Almighty  taught,  confirms, 
and  maintains  Holy  Writ,  if  this  writing  be  false,  then  God  is  false,  and 
maintainer  of  error  and  falseness  ;  but  certes  "  then  he  is  no  God  :  yet 
know  we  never  that  any  sect  would  say  that  laws  of  their  God  were 
false,  and  therewith  beUeve  on  the  same  God  :  but  this  despite  do  these 
blasphemers  to  the  Holy  Trinity.  Alas  !  who  may  sufier  this  blasphemy, 
that  Christ,  in  whom  is  all  treasure  of  wit,  wisdom,  and  truth,  could  not, 
or  would  not,  say  true  words  and  sentence  ;  but  sinful  fools  have  true 
manner  of  speaking,  contrary  to  the  speech  of  our  Lord  Jesus  Christ  ? 
For  if  this  be,  sinful  fools,  yea  in  case  devils  of  hell,  be  wiser  and  truer 
than  is  Jesus  Christ.  And  when  this  cursed  ground  is  sought,  it  stands 
in  this  error, — For  I  am  master  of  vanity  and  of  heresy,  misunderstand 
the  words  of  God,  therefore  they  be  false.  But  these  heretics  should 
know,  that  it  sues*  of  their  cursed  ground,  that  God  is  the  most  false 
thing  in  earth  or  heaven  or  in  hell !  Why  ?  for  men  falsely  understand 
most  falseness  of  him.  And  thus  might  each  pagan  or  Saracen  make 
our  God  false,  as  he  hked.  But  why  say  they  that  Holy  Writ  is  false  ? 
for  they  be  wont  so  much  to  leasings*^  and  falseness,  that  they  take 
falseness  for  truth.  As  men  say,  a  man  may  so  long  be  nourished  httle 
and  little  by  venom,  that  he  weens''  it  be  wholesome,  meet,  and  good. 
Also  Holy  Writ  damns  their  foul  hypocrisy,  begging  covetousness,  and 
other  sins,  and  therefore  they  say  that  it  is  false,  to  colour  by  their 
falseness.  Also  Holy  Writ  praises  much  Christ's  religion,  and  tells  how 
new  sects,  full  of  hypocrisy  and  covetousness,  shall  come  and  deceive 
Christian  men,  and  bids  them  know  them  by  their  covetousness  and 
hypocrisy  ;  and  therefore  they  say,  as  Satan's  clerks,  that  Holy  Writ 
is  false. 

"  certainly.  *  follows.  '  lies.  ''  SMppoBos. 


•243  A  TREATISE  OF  JOHN  WYCLIFFE 

CHAPTER  XXIX. 

.  HOW  STRONGLY  WEDDED  TO  THEIR  ROTTEN  HABIT. 

Friars  also  be  stronglier  wedded  with  their  rotten  habit  against  the 
freedom  of  the  Gospel,  than  the  husband  is  with  his  wife  by  ordinance 
of  God.  For  the  husband  may  la^vfally  be  absent  from  his  wife  by  a 
month,  a  half-year,  and  sometimes  seven  years,  and  by  common  consent 
of  them  both,  by  all  their  hfe  ;  but  if  a  friar  be  out  of  his  rotten  habit, 
yea  an  hour,  he  is  apostate,  though  he  love  more  God,  and  serve  him 
better,  and  profit  more  to  Christian  men.  And  they  put  more  hoHness 
in  their  rotten  habit  than  ever  did  Christ  or  his  apostles  in  their  clothes. 
For  Christ  was  thrice  on  a  day  oiit  of  his  clothes,  and  yet  he  was  not 
apostate.  But  they  charge  so  much  this  rotten  habit,  for  thereby  the 
people  ween"  that  they  be  holy,  and  give  them  more  diit  than  is  needful 
or  profitable.  And  therefore  each  party  draws  another  to  hell.  So 
friars,  for  their  false  taking  of  alms  when  no  need  is,  nor  have  they 
leave  of  God's  law  thereto,  blind  the  people  ;  for  they  draw  their  alms 
from  their  poor  and  needy  neighboars,  where  they  should  do  it  by  the 
hest*  of  God,  and  maintain /re'a/'s  in  their  false  begging,  hypocrisy,  and 
other  sins  many. 


CHAPTER  XXX. 


THE  pope's  dispensation,  OR  COMMANDMENT  OF  THE  SUPERIOR,  MORE 
REGARDED  THAN  CHRIST's  COMMANDMENT. 

Also  friars  teach  that  it  is  not  lawful  to  a  priest  or  any  other  man  to 
keep  the  Gospel  in  his  bounds  and  cleanness,  without  error  of  sinful 
men,  but  if  he  have  leave  thereto  of  Antichrist.  And  thus  they  say  it 
is  not  lawful  to  a  Christian  man  to  do  God's  commandment,  but  if  a 
fiend  give  them  leave  thereto  :  as  if  the  leave  and  commandment  of  God 
be  not  enough  thereto.  For  they  say  that  a  priest  that  has  bound 
himself  to  errors  of  sinful  men  by  new  profession,  may  not  go  to  the 

•  suppose.  i  commandment. 


AGAINST  THE  ORDERS  OF  FRIARS.  243 

freedom  of  the  Gospel,  and  live  thereafter  as  Christ  taught  priests,  but 
if  they  have  the  dispensation  of  the  pope.  And  I  suppose  that  he  be 
Judas,  and  shall  be  damned,  then  he  is  a  devil,  as  Christ  says  :  and 
then  it  is  plain,  since  this  priest  may  not  keep  the  Gospel  in  his  freedom 
without  his  leave,  and  he  is  in  this  case  a  devil,  then  a  priest  may  not 
keep  the  commandments  of  God  without  leave  of  a  fiend.  But  for  to 
get  this  leave,  is  our  gold  given  to  aliens,  and  sometimes  our  enemies  ; 
and  yet  the  priest  shall  be  bound  commonly  to  the  rotten  habit,  and  be 
exempt  from  goodness,  and  bold  in  sin. 


CHAPTER  XXXI. 

THEIR  USURY,  SIMONY,  COVETOUSNESS,  EXTORTION,  RAPINE,  AND  THEFT. 

Also  friars  be  receit"  and  a  swallow  of  simony,  of  usury,  of  extortions, 
of  ravines,*  and  of  theft,  and  a  nest  or  hoard  of  mammon's  treasvire. 
For  though  men  live  in  simony,  they  will  not  counsel  them,  and  charge 
them  in  shrift '^  to  resign  their  benefice,  but  comfort  them  to  hold  it 
still,  and  bring  them  much  dirt  thereof,  and  they  will  iindertake  for 
their  sin.  And  so  of  usurers  they  charge  them  not  speedily  to  make 
restitution,  but  rather  colour  this  sin  to  be  partner  of  this  winning  ;  and 
so  of  other  robbery,  they  receive  it  privily,  and  so  maintain  and  colour 
thefts  in  their  theft,  where  other  liege  men  should  be  punished  therefore, 
and  so  they  be  more  covetous  than  the  wicked  Jews  that  bought  Christ ; 
for  they  would  not  take  the  money  of  Judas  and  do  it  to  their  money 
nor  treasure,  for  it  was  the  price  of  Christ's  blood  ;  for  Christ  -was  sold 
and  trayed**  to  death  for  that  money.  But  friars  will  receive  money 
gotten  by  as  great  sins  or  more,  to  make  great  houses  and  great  feasts 
to  lords,  and  not  buy  a  field  to  biuy  in  pilgrims  as  the  Jews  did  ;  but 
rather  lay  it  up  in  their  treasure,  to  maintain  wrongs  against  their 
curates  and  other  poor  men,  by  false  plea  at  Rome,  and  merchandise  in 
England. 

•  receptacle.  *  spoils  or  oppressions.  <^  confession.  ''  betrayed. 


R  2 


244  A  TREATISE  OF  JOHN  WYCLIFFE 


CHAPTER  XXXII. 

FRIARS  CANNOT  ENDURE  TO  HEAR  OF  CHRIST'S  POVERTY  PREACHED, 

Friars  also  cry  loud  that  poor  priests  be  heretics  ;  for  they  teach  by 
God's  law  how  clerks  should  keep  wilful  poverty  and  Christ's  Gospel, 
and  the  kings  and  the  lords  owen°  to  compel  them  thereto.  And  thus 
they  damn  Holy  Writ,  and  the  king's  regalie.  *  For  since  poor  priests 
have  taught  both  in  EngHsh  and  in  Latin,  how  many  open  laws  both  in 
the  Old  Testament  and  in  the  New,  forfend^  all  priests  and  deacons  to 
have  secular  lordship,  and  these  laws  be  confirmed  by  Christ's  life  and 
his  apostles,  and  friars  say  that  this  is  heresy,  they  damn  openly  Holy 
Writ :  and  since  the  king's  regahe  asks  by  old  statute,  that  the  king 
may  in  many  in  case  take  temporalties  from  clerks,  and  friars  say  that 
this  taking  is  error  against  God's  law,  they  damn  this  rightful  regahe 
of  our  king,  and  also  our  kings  and  lords,  as  heretics,  if  they  maintain 
this  rightful  law  to  stable  peace  of  our  realm.  And  since  by  God's 
law  the  office  of  the  king  and  lords  is  to  praise,  reward,  and  main- 
tain good  and  rightfiil  men,  and  to  chastise  sharply  wicked  men,'  and 
constrain  clerks  to  hold  the  state  that  Christ  put  them  in,  and  algates** 
wilful  poverty  :  friars  say  if  the  king  and  lords  do  their  office  of  God's 
law,  that  they  be  foul  heretics.  But  why  should  the  king  maintain 
in  his  land  such  traitors  both  to  God  and  him,  and  cruel  enemies  of  all 
Christian  men  ? 


CHAPTER  XXXIII, 


FRURS  LIKE  THIEVES  COMING  INTO  THE  CHURCH  BY  THE  WINDOW,  NOT  BY 

THE    DOOR. 

Also  friars  be  thieves,  both  night  thieves  and  day  thieves,  entering 
into  the  church,  not  by  the  door,  that  is  Christ.  For  without  authority 
of  God,  they  make  new  rehgions  of  errors  of  sinfiU  men,  and  yet  they 
make  worse  rules  ever  the  longer  that  they  last,  and  they  seek   not 

"  ought.  '  crown  and  dignity.  '  forbid.  "^  always. 


AGAINST  THE  ORDEES  OF  FRIARS.  245 

meekly  the  worship  of  God,  and  profit  of  Christian  men's  sovils  ;  and 
this  thing  they  must  do,  if  they  come  in  by  Christ ;  but  they  choose, 
and  find  a  new  order  less  perfect  and  profitable,  than  is  that  that  Christ 
made  himself;  and  so  they  make  division  in  priesthood  against  the 
commandment  of  God  ;  and  since  they  be  not  grounded  on  Christ  and 
his  law,  they  must  needs  be  drawn  up,  and  the  ordinance  of  Christ 
must  stand  in  his  cleanness  and  perfection. 


CHAPTER  XXXIV. 

BIND  THEIR  NOVICES  TO  IMPOSSIBLE  THINGS. 

Also  friars,  by  hypocrisy,  bind  them  to  impossible  things,  that  they 
may  not  do  ;  for  they  bind  them  over  the  commandments  of  God, 
as  they  say  themselves,  but  they  may  do  no  more  than  the  command- 
ment of  God  ;  for  God  bids,  in  his  most  commandment,  that  thou  shalt 
love  the  Lord  thy  God,  of  all  thy  heart,  of  all  thy  mind,  and  of  all 
thy  strength  and  mights  ;  but  who  may  do  more  than  this  ?  No  man. 
Then  they  bind  them  to  more  than  they  may  do  ;  and  since  it  is  not 
coiinsel  of  Christ,  to  make  singular  profession  to  a  sinfiil  idiot,  and 
in  case  a  devil,  and  they  bid  them  to  such  one,  that  they  do  over 
the  counsel  of  Christ  ;  but  all  that  is  over  the  counsel  of  Christ  is 
algats "  evil,  since  Christ  counsels  to  each  good  things  ;  and  thus  may 
blind  fools  bHnd  them  to  the  high  counsels  of  Christ,  that  cannot  keep 
the  least  commandment :  but  see  hypocrisy  of  them  ;  since  each  coun- 
sel of  Christ  is  commandment  for  some  time,  and  some  circumstances, 
how  bind  they  them  to  more  than  the  commandments  ?  Not  by  the 
counsels,  for  they  be  commandments  ;  but  they  feign  this,  to  draw 
young  children  into  their  rotten  habit,  and  other  fools  that  know  not 
the  perfection  of  Christ's  order. 


'  always. 


246  A  TREATISE  OF  JOHN  WYCLIFFE 


CHAPTER  XXXV. 
THE  NECESSITY  AND  MULTITUDE  OF  THEIR  VAIN  AND  CHANGEABLE  CEREMONIES. 

Friars  also  be  worse  heretics  than  were  Jews,  that  would  keep 
ceremonies  of  the  old  law  with  freedom  of  Christ's  Gospel.  For  the 
Jews  kept  reasonable  laws  made  of  God,  and  meedful "  for  time,  that  God 
ordained  them  ;  but  friars  keep  new  laws,  feigned  of  errors  of  men, 
more  than  God  ordained  in  the  old  law,  and  more  uncertain  ;  for 
to-day  this  law  is  holden  among  them,  and  to-morrow  destroyed  ;  but 
this  uncertain  was  not  God's  law,  and  these  laws  of  friars  be  more 
against  the  Gospel.  For  the  laws  of  the  Old  Testament  were  figure  of 
Christ's  coming  and  passion,  and  led  men  to  the  Gospel ;  but  new  laws 
of  friars  be  not  such  figure,  and  let**  men  to  hold  freedom  of  the 
Gospel.  Ah,  Lord,  since  good  laws,  ordained  of  God,  must  need  cease 
for  freedom  of  the  Gospel,  much  more  must  evil  laws,  ordained  of 
error,  of  sinful  men,  and  worldly,  cease,  and  let*  not  men  to  keep  the 
Gospel  in  his  freedom. 


CHAPTER  XXXVI. 

FRIARS  RETURN  EVIL  FOR  GOOD. 

Also  friars  be  adversaries  of  Christ,  and  disciples  of  Satan ;  not 
yielding  good  for  evil,  as  God's  law  teaches  ;  nor  good  for  good,  as  kind 
and  man's  law  teaches  ;  but  yielding  evil  for  good,  as  the  fiend's  law 
teaches.  For  they  cast  and  imagine  the  death  of  true  men,  that  desire 
and  travail  to  deUver  them  from  the  fiend's  mouth,  and  everlasting 
death,  and  to  bring  them  to  that  state  in  which  Christ  ordained  priests 
to  live  in.  And  they  proffer  friars  this  condition,  if  they  will  teach  by 
Holy  Writ  or  reason,  that  fi'iars  order  and  living  is  best  for  priests, 

»  helpful.  » hinder. 


AGAINST  THE  ORDERS  OF  FRIARS.  247 

they  will  gladly  be  professed  to  the  friars'  order  ;  and  if  priests  may 
teach,  both  by  Holy  Writ  and  reason,  that  their  order  is  better  than 
friars,  since  Christ  himself  made  their  order,  and  not  friars,  they 
pray  friars,  for  love  of  God,  to  take  that  order,  and  to  leave  their 
singular  order,  inasmuch  as  it  draws  them  from  the  freedom  of  the 
Gospel.  And  thus  they  pursue  priests,  for  they  reprove  their  sins 
as  God  bids,  both  to  bren"  them,  and  the  Gospel  of  Christ,  written 
in  English,  to  most  learning  of  our  nation.  And  thus  for  the  great 
alms  that  men  give  to  friars,  they  let  men  to  con*  God's  law,  and 
to  let"  them  to  be  saved,  for  they  may  not  be  saved  without  conning'* 
and  keeping  of  God's  law,  and  so  friars  need  our  land  to  be  damned 
with  fiends  in  hell. 


CHAPTER  XXXVII. 

FRIARS,  UNDER  THE  HABIT  OF  HOLINESS,  LEAD  MEN  INTO  SIN. 

Friars  also  be  worse  enemies,  and  slayers  of  men's  soul,  than  is  the 
cruel  fiend  of  hell  by  himself  For  they,  under  the  habit  of  holiness,  lead 
men,  and  nourish  them  in  sin,  and  be  special  helpers  of  the  fiend 
to  strangle  men's  souls.  For  the  name  of  hohness,  and  of  great  clerks 
in  reputation  of  the  people,  that  the  people  trust  not  to  few  true  men 
preaching  against  their  covetousness,  hypocrisy,  and  false  deceit ;  and 
the  friars,  for  love  of  a  little  stinking  muck,  and  welfare  of  their  foul 
belly,  spare  to  reprove  the  cursed  sin  of  the  people.  For  commonly,  if 
there  be  any  cursed  juror,  extortioner,  or  avowterer,*  he  will  not  be 
shriven-^  at  his  own  ciurate,  but  go  to  a  flattering  fnar,  that  will  assoiK 
him  falsely,  for  a  little  money,  by  year,  though  he  be  not  in  will  to 
make  restitution,  and  leave  his  cursed  sin.  And  thus,  if  the  foul  fiend 
might  be  showed  in  his  shape  to  the  people,  as  men  say  he  was  in  time 
of  St.  Bartholomew,  the  people  would  be  feared  to  dwell  in  his  service, 
that  is  sin  ;  but  the  cursedness  of  sin  is  hid,  and  the  people  is  made 
sicker*  by  false  pardons,  and  letters  of  fraternity,  though  they  all  break 
the  bests*  of  God,  and  keep  not  charity  ;  and  certain,  then,  is  the  devil 
sicker  of  both  parties. 


"  burn.  *  know  or  leain.  '  hinder.  "'  learning.  '  adulterer, 

/confessed  to  obtain  absolution.  r  absolve.  *  well  or  sure,    'commandments. 


248  A  TREATISE  OF  JOHN  WYCLIFFE 


CHAPTER  XXXVIII. 

THEY  PERSUADE  JiIEN  TO  RECKON  MORE  OF  THEIR  ANATHEMAS,  THAN  OF 
god's  CURSE. 

Also  fi'iaj's  lead,  and  nourish  oiir  prelates,  our  lords  and  commons,  in 
great  blasphemy  against  God.  For  they  teach  all  this  people  to 
reck  "  less  of  the  most  rightfid  curse  of  God,  than  by  the  wrong  curse  of 
sinful  man,  though  he  be  a  damned  devil ;  for  they  call  the  curse  of 
God,  the  less  curse  ;  and  the  curse  of  sinful  man,  the  more  curse.  For 
though  a  man  be  never  so  cursed  of  God  for  pi-ide,  envy,  covetousness, 
or  avowtery,*  or  any  other,  this  is  not  charged,  nor  pursued,  neither  of 
prelate,  nor  lord,  nor  commons  ;  but  if  a  man  withstand  once  the 
citation  of  a  sinful  prelate,  yea,  after  the  commandment  of  God,  then  he 
shall  be  cursed,  and  prisoned,  after  forty  days  ;  and  all  men  shall  go 
upon  him,  though  they  may  be  pursued  for  truth  of  the  Gospel,  and 
be  blessed  of  God.  And  thus  sinful  men's  doom,''  and  in  case  of  the 
fiends,  is  more  di'ead  and  magnified,  than  is  the  rightful  doom''  of  God 
Almighty. 


CHAPTER  XXXIX. 


friars'  heresy  in  affirming  THE  WICKED  TO  BE  JIEMBERS  OF  CHEIST'S 

CHURCH. 

Friars  also  destroy  this  article  of  Christian  men's  faith  ;  I  beHeve  one 
common  or  general  chui'ch.  For  they  teach,  that  those  men  that  shall 
be  damned,  be  members  of  holy  chmxh,  and  thus  they  wed  Christ  and 
the  devil  together.  For  Christ  is  ghostly  wedded  with  each  member  of 
holy  church,  and  some  of  these,  as  they  say,  shall  be  damned  ;  and 
then,  as  Christ  says,  they  be  friends  ;  therefore,  by  them,  Christ  and 
the  devil  be  wedded  together.  But  God  says,  by  Paul^  that  there  is  no 
comming,''  nor  consent,  to  Christ  and  to  Belial,  and  then  may  there 
no  wedding  be  betwixt  them  ;  but  this  general  holy  church  is  the  con- 
gregation of  Christ,  that  is  head,  and  all  good  angels  in  heaven,  and 

"  reckon.:  '  adultery.  '■judgment.  -  uniting. 


AGAINST  THE  ORDERS  OF  FRIARS.  249 

all  men  and  women  in  earth,  or  in  purgatory,  that  shall  be  saved,  and 
no  more.  For  Christ  says,  that  none  of  his  members  shall  perish  ;  for 
no  man  shall  take  them  out  of  his  hands.  And  John  Evangelist  says, 
of  false  teachers,  that  They  went  out  from  iis,  but  they  were  not  of  us. 
And,  therefore,  Chrysostom  says,  that  those  that  keep  not  God's  law, 
but  die  out  of  charity,  were  never  Christ's  body,  the  which  shall  not 
reign  with  him  ;  and  since  each  part  of  Christ's  ghostly  body,  of  which 
Austin  speaks,  as  Holy  "Writ  does,  shall  reign  with  him  in  bhss,  then  no 
man  that  shall  be  damned,  is  part  of  Christ's  ghostly  body,  and  so  part 
of  member  of  holy  church  ;  but  friars  said  thus, — for  men  should  give 
them  much  money  to  pray  for  all,  both  good  and  evil ;  and  also  to 
please  bishops  and  possessioners. 


CHAPTER  XL. 


ARROGATING  UNTO  THEMSELVES  GLORY  DUE  UNTO  OTHER  MEN,  AND  SOMETIMES 
UNTO  GOD  HBISELF. 

Also  friars  seek  busily  their  own  worldly  worship,  and  put  the 
worship  of  God  behind,  against  the  teaching  of  Jesus  Christ,  and  St. 
Paul;  yea,  that  is  worse,  they  take  upon  themselves  glory  that  is 
appropried "  to  God,  and  so  make  them  even  with  God ;  for  they  seek 
fast  by  great  gifts,  and  vain  costs,  to  be  called  masters  of  divinity,  and 
speak  before  lords,  and  sit  at  the  meat  with  them,  and  not  to  teach 
truly  the  Gospel  to  all  manner  of  men  by  meek  life,  and  freely  as  Christ 
bids.  Also  to  be  confessors  of  lords  and  ladies  algats,*  to  be  much  told 
by,  and  fare  well,  and  not  seek  poor  men,  though  they  have  more  need. 
And  so  of  other  business  of  friars  whoso  takes  good  sight  to  them. 
For  a  a,  friar  do  little  weU,  that  shall  be  praised  algats  :*  but  if  another 
man  do  much  better,  that  shall  be  lacked  or  despised.  Also  they  shall 
swear  by  him  that  they  call  patron  of  their  order,  and  leave  God  behind, 
and  yet  they  do  so  for  worship  of  their  own  patron,  and  their  own  sect, 
and  natheless*'  God  teaches  to  swear  by  him  in  need,  and  not  by  his 
creatures,  but  for  their  proud  swearing  and  idle,  they  despise  God  and 
their  patron  also. 

»  appropriated.  '  always.  '  nevertheless. 


260  A  TREATISE  OF  JOHN  WYCLIFFE 


CHAPTER  XLI. 

EXALTING  THEMSELVES  ABOVE  CHRIST  HIMSELF. 

Friars  yet  highen, "  yet  falsely,  themselves  above  Christ.  For  where 
Christ  bids  that  men  trow*  not  to  him,  but  if  he  do  the  works  of  the 
Father  of  heaven,  friars  challenge  that  men  trust  and  obey  to  them,  as 
needful  to  souls'  health,  when  they  do  not  the  works  of  God.  For  else 
they  may  not  ask  that  men  do  after  them  when  they  wit"  not  whether 
the  thing  that  they  command  is  against  God's  doom''  or  their  wit. 
And  thus  no  man  should  do  after  them,  but  when  they  teach  certainly 
the  bests*  of  God  or  his  counsels,  lest  men  doing  after  their  teaching,  in 
this  do  against  the  wiU  of  God,  but  farewell  then  this  new  feigned 
obedience,  Avith  this  new  profession. 


CHAPTER  XLII. 
Christ's  rule  no  sufficient  warrant  for  them  to  be  ruled  by. 

Also  friars  falsely  enhance  themselves  above  Christ  and  his  apostles. 
For  they  wiU  not  be  payed-^  with  Christ's  rule  in  the  Gospel  to  teach 
truly  the  Gospel,  and  have  meat  and  drink  freely  of  a  good  man  and 
devout  to  God,  nor  be  assayed^  with  food  and  hylling*  as  Christ  and  his 
apostles  were,  but  they  rob  curates  of  their  ofEce  and  ghostly  worship, 
and  let'  them  to  know  God's  law,  by  holding  books  fi'om  them,  and 
withdrawing  of  their  vantages,*  by  which  they  should  have  books  and 
learn.  And  also  they  rob  lords  of  their  rents,  and  some  by  more 
hypocrisy  take  free  annual  rents  of  lords'  coffers,  and  they  rob  the 
commons  of  their  lifelode '  by  hypocrisy  and  false  begging,  damned  by 
God's  law.  And  thus  at  the  beginning  they  feign  them  most  poor  of 
all  clerks,  but  at  the  last  they  pass  all  other  in  great  houses,  and  costly 
libraries,  and  great  feasts,  and  many  other  prides  and  covetousnesses, 

•  exalt  or  extol.  *  esteem.  <^  know.  ''  judgment. 

'  commandments.  /contented.  e  contented  or  satisfied.        *  apparel. 

'  hinder.  *  advantages.  '  living. 


AGAINST  THE  ORDERS  OF  FRIARS.  251 

and  ever  they  pass  foul  Christ  and  his  apostles.  For  where  Christ  had 
not  to  rest  in  his  head,  friars  feigned  beggars  have  lordly  places,  that 
almost  through  England  they  may  each  night  lie  on  their  own. 


CHAPTER  XLIII. 

friars'  policy  in  binding  their  novices  to  unknown  things. 

Friars  also  of  great  cantele"  binding  novices  to  unknown  things. 
For  they  will  not  suffer  them  to  know  their  privities  of  their  rule  and 
their  hfe  till  they  have  been  professed,  and  then  they  shall  not  be 
suffered  to  leave  their  rule,  though  they  wit*  well  that  they  may  not 
keep  it ;  and  this  is  openly  against  Christ's  teaching  and  John's  Gospel. 
For  Christ  says  that  he  spake  openly  to  the  world,  and  in  hiddenness" 
nothing,  and  friars  do  here  fully  the  contrary.  For  first  they  show 
great  devotion  and  sweetness  of  holy  Hfe  to  young  children,  tiU  they  be 
professed,  and  then  master  them  by  tyrantrie''  to  do  many  things 
against  their  conscience,  and  so  need  them  to  go  to  hell  or  to  prison,  or 
sometimes  to  cruel  death. 


CHAPTER  XLIV. 

MISSPENDERS  OF  THE  TREASURE  OF  THIS  LAND. 

Also  friars  be  wasters  of  treasure  of  our  land  by  many  blind  and 
unskilfiil  manners.  For  first  they  blind  them  bhndly  from  freedom  of 
the  Gospel,  and  then  spend  much  gold  to  get  them  dispensation,  and 
many  times  bring  vain  pardons,  convienales,  ^  and  other  vain  privileges, 
and  in  all  this  the  gold  of  our  land  goes  out,  and  simony,  and  curse,  and 
boldness  in  sin  comes  again.  And  God  wote.^  where  privities  of  our 
land  be  thus  showed  to  our  enemies.  And  God  wote  where  matrimony 
be  thus  departed  for  money,  by  such  friars  making  false  suggestions  and 
false  pursuit  after.     Also  it  seems  that  in  this  they  magnify  a  sinful 

«  caution  or  cunning.  *  know.  '  secresy. 

*  tyranny.  '  privileges  of  the  convent.  '  knew. 


252  A  TREATISE  OF  JOHN  WYCLIFFE 

caitiff, "  and  in  case  a  damned  fiend,  more  than  God  Almighty  ;  for  they 
dare  not  by  free  grant  of  God  do  a  good  thing  to  please  him  therewith, 
but  if  they  have  leave  of  such  a  sinfid  caitiff :  "■  and  if  they  have  leave 
of  such  an  unwitty  caitiff,  they  dare  do  against  God's  pleasing  an 
unreasonable  thing,  and  sinful  and  slanderous  to  all  Christian  men. 


CHAPTER  XLV. 

FEIARS  HOLIER  THAN  OTHER  MEN. 


Friars  also  by  Lucifer's  pride  highen*"  themselves,  and  hold  them 
holier  than  all  other  out  of  their  sect ;  forasmuch  as  they  bind  them  to 
new  traditions  of  sinful  men,  the  which  be  full  of  error,  over  the  most 
sufficient  rule  of  Jesus  Christ,  that  left  no  profitable  nor  needful  thing 
out  of  this  rule.  For  though  a  priest  or  bishop  do  never  so  tridy  the 
office  that  God  bade  priests  do,  yet  they  say  he  is  more  holy  if  he  come 
to  their  new  feigned  religion  and  obedience.  But  since  boasting  and 
rejoicing  of  sin  is  one  of  the  greatest  sins  of  all,  and  these  friars  boast  so 
much  of  their  sinful  error,  how  they  have  found  a  better  religion  than 
Christ  made  for  his  apostles  and  priests,  it  seems  they  be  most  sinful 
and  cursedly  proud  over  all  other  wicked  men.  For  it  seems  that  they 
make  themselves  wiser  than  Christ,  more  witty  and  more  full  of  charity, 
since  they  teach  better  way  to  heaven,  than  did  Christ,  as  they  feign. 


CHAPTER  XLVI. 
FRIARS  ALTOGETHER  SET  UPON  COVETOUSNESS. 

Also  friars  set  more  by  stinking  dirt  of  AvorldJy  goods,  than  they  do 
by  virtues  and  goods  of  bliss.  For  if  a  Cayn's  castle  of  friars  has  much 
dirt  of  worldly  goods,  though  the  friars  therein  be  full  of  pride,  covet- 
ousness,  simony,  and  false  robbery  by  false  begging  and  flattering,  yet 
they  say  that  that  rich  house  is  better  than  a  poor  house  off?'iars,  though 

«  wretch  or  contemptible  jierson.  '  elevate  or  extol. 


AGAINST  THE  ORDERS  OF  FRIARS.  253 

they  live  in  meekness,  poverty,  and  penance,  and  much  holiness.  And 
they  travail  more  to  get  dirt  of  this  world  than  to  get  the  bliss  of  heaven, 
and  they  commend  more  a  friar  that  can  snbtilly  and  thick  get  this 
worldly  dirt,  than  another,  that  can  do  and  teach  much  virtuous  Hfe. 
And  thus  these  friars  make  sacrifice  to  false  gods  for  their  covetousness, 
and  forsake  God  Almighty,  since  they  love  more  worldly  muck  than 
virtues  and  the  love  of  Jesus  Christ. 


CHAPTER  XLVII. 


FRIARS  DEAD  UNTO  THE  WORLD,  BUT  RAISED  BY  ANTICHRIST  TO  PRIDE, 
COVETOUSNESS,  AND  AL\INTENANCE  OF  SIN. 

Friars  also  show  and  witness  in  themselves  Antichrist's  miracles,  right 
as  Lazarus  and  others  raised  by  Christ  showed  and  witnessed  Christ's 
miracles.  For  as  Lazarus  and  others  were  verily  dead  and  verily  raised 
by  Christ  to  live  of  kind  and  grace  :  so  these  friars  feign  them  dead  to 
pride  of  the  world  and  other  sins,  but  they  be  raised  by  Antichrist's 
doing  to  pi'ide  of  states,  covetousness,  and  subtle  maintaining  or  colour- 
ing of  sin.  For  though  men  be  ciu-sed  avowterers,"  extortioners,  and 
wrongful  maintainers  of  falseness,  and  debates  ;  yet  friars  will  colour 
these  sins,  and  undertake  for  these  sinful  men  ;  if  they  will  give  them 
much  dirt,  and  maintain  their  vain  sect,  and  commend  it  more  than 
Christ's  own  religion.  And  they  be  quick  to  strive,  pleet,*  and  fight 
bodily  for  worships  and  states  of  this  world  :  and  so  they  be  dead  to 
meekness,  charity,  and  good  rehgion,  and  be  raised  to  cursed  life  of  sin ; 
and  this  is  Antichrist's  miracle. 


plead. 


^54  A  TREATISE  OF  JOHN  WVCLIFFE 


CHAPTER  XLVIII. 
SPIRITUAL  IMPURITY  OF  FRIARS. 

Friars  also  be  foully  envenomed  witli  ghostly  sin  of  Sodom,  and  so  be 
more  cursed  than  the  bodily  Sodomites  that  were  suddenly  dead  by  hard 
vengeance  of  God  ;  for  they  do  ghostly  lechery  by  God's  word,  when 
they  preach  more  their  own  findings  for  worldly  muck,  than  Christ's 
Gospel  for  saving  of  men's  souls,  and  when  they  leave  to  preach  the  seed 
of  God's  word  and  leesen"  it,  by  which  men  should  by  ghostly  gendure* 
be  made  God's  sons,  they  do  more  sin  than  though  they  lost  man's  seed, 
by  which  the  body  of  man  should  be  gendered.  For  the  misusing  of  the 
better  virtue  is  more  sin,  but  the  seed  of  God's  word  is  better  than  the 
seed  of  man,  therefore  it  is  worse  to  misspend  that  than  to  miswaste 
man's  seed.  And  Robert  Grosted  declares  this  reason  well  against  cruel 
curates. 


CHAPTER  XLIX. 

FRIARS  NOTABLE  FACTORS  FOR  THE  POPE  HEREIN  IN  ENGLAND. 

Friars  also  be  most  privy  and  subtle  prociu'ators  of  simony  and  foul 
winning  and  begging  of  benefices  of  indulgences,  and  travails,  pardons, 
and  vain  privileges.  For  men  say,  they  will  get  a  great  thing  of  the 
pope,  or  of  cardinals  in  England  better  cheap  than  other  procurators, 
and  they  be  more  wily,  and  more  pleasantly  can  flatter  the  pope  and  his 
coui't,  and  most  privily  make  lords  to  maintain  the  pope  and  his,  in 
robbing  our  land  of  treasure  by  his  pardons,  privileges,  and  the  first 
fruits  of  benefices  in  our  land,  and  dimes'^  and  subsidies  to  war  on 
Christian  men,  for  stinking  worldly  lordship  that  God  has  forbidden  to 
him  and  all  priests  ;  and  in  false  confession  they  stir  lords  much  thereto, 
and  need  to  destroy  the  land  when  they  maintain  the  pope  and  this  false 
robbing. 

«  lose.  '  generation.  '  tenths. 


AGAINST  THE  ORDERS  OF  FRIARS.  255 


CHAPTER  L. 

FRIARS  MOST  PERILOUS  ENEMES  TO  HOLY  CHURCH  AND  TO  ALL  OUR  LAND. 

Yet  friars  be  most  perilous  enemies  to  holy  churcli  and  all  our  land  ; 
for  they  let"  curates  of  their  office,  and  spend  commonly  and  needless 
sixty  thousand  marks  by  year,  that  they  rob  falsely  of  the  poor  people. 
For  if  curates  did  their  office  in  good  life  and  true  preaching  as  they 
be  holden  upon  pain  of  damning  in  hell,  there  were  clerks  enough 
of  bishops,  parsons,  and  other  priests  ;  and  in  case  over  money  to  the 
people  ;  and  yet  not  two  hundred  years  agone,  there  was  no  friar, 
and  then  was  our  land  plenteous  of  cattle  and  men,  and  they  were 
then  stronger  of  complexion  to  labour  than  now,  and  then  were  clerks 
enough.  And  now  be  many  thousand  of  friars  in  England,  and  the  old 
ciu'ates  stand  still  unamended,  and  among  all  sin  is  more  increased,  and 
the  people  charged  by  sixty  thousand  marks  by  year,  and  therefore  it 
must  needs  fail,  and  so  friars  suffer  curates  to  live  in  sin  so  that  they 
may  rob  the  people  and  live  in  their  lusts.  For  if  curates  did  well  their 
office,  friars  Avere  superfluous,  and  our  land  should  be  discharged  of 
many  thousand  marks,  and  then  the  people  should  better  pay  their  rents 
to  loi'ds,  and  dimes*  and  offerings  to  curates,  and  much  flattering  and 
nourishing  of  sin  should  be  destroyed,  and  good  life  and  peace  and 
charity  should  reign  among  Christian  men  :  and  so  when  all  the  ground 
is  sought  friars  say  thus  indeed,  Let  old  curates  wax  rotten  in  sin,  and 
let  them  not  do  their  office  by  God's  law,  and  we  will  live  in  lusts  so 
long,  and  waste  vainly  and  needlessly  sixty  thousand  marks  by  year 
of  the'  poor  commons  of  the  land,  and  so  at  the  last  make  dissension 
between  them,  and  their  children  for  dimes*  and  offerings  that  we  will 
get  privily  to  us  by  hypocrisy,  and  make  dissension  between  lords  and 
their  commons.  For  we  will  maintain  lords  to  live  in  their  lusts,  extor- 
tions, and  other  sins,  and  the  commons  in  covetousness,  lechery,  and 
other  deceits,  with  false  swearing  and  many  guiles.  And  also  the 
curates  in  their  damnation  for  leaving  of  their  ghostly  office,  and  so 
be  procurators  of  the  fiend,  for  to  draw  all  men  to  hell ;  thus  they  do 
indeed,  however  they  feign  in  hypocrisy  of  pleasing  of  words. 

Of  these  fifty  heresies  and  errors,  and  many  more  if  men  will  seek 
them  well  out,  they  may  know  that  friars  be  cause,  beginning,  well,  and 

«  hinder.  >>  tenths  or  tithes. 


256  A  TREATISE  OF  JOHN  WYCLIFFE,  ETC, 

maintaining  of  perturbation  in  Christendom,  and  of  all  evils  of  tliis 
world,  and  these  errors  shall  never  be  amended  till  friars  be  brought  to 
freedom  of  the  Gospel,  and  clean  religion  of  Jesus  Christ. 


God  for  his  endless  meraj  and  charity  make  very  peace  and  charity 
among  Christian  men,  and  bring  all  priests  to  Chrisfs  clean  religion  with- 
out error  of  ivrong  by-laws.     Amen. 


A  COMPLAINT  OF  JOHN  WYCLIFFE, 


EXHIBITED   TO   THE   KING   AND   PARLIAMENT. 


A  COMPLAINT  OF  JOHN  WYCLIFFE,  EXHIBITED  TO 
THE  KING  AND  PARLIAMENT. 


Please  it  to  our  most  noble,  and  most  worthy  King  Richard.,  king 
both  of  England  and  of  France,  and  to  the  noble  Duke  of  Lancaster,  and 
to  other  great  men  of  the  realm  ;  both  to  seculars  and  men  of  holy 
chiu-ch,  that  be  gathered  in  the  parliament,  to  hear,  assent,  and  main- 
tain the  few  articles,  or  points  that  be  set  within  this  writing,  and 
proved  both  by  authority  and  reason,  that  Christian  faith,  and 
Christian  religion,  be  increased,  maintained,  and  made  stable  ;  since 
our  Lord  Jesus  Christ,  very  God  and  very  man,  is  Head  and  Prelate 
of  this  religion,  and  shed  his  precious  heart-blood,  and  water,  out 
of  his  side,  on  the  cross,  to  make  this  religion,  perfect  and  stable, 
and  clean  without  error. 


THE  FIKST  ARTICLE. 


The  first  article  is  this: — That  all  persons,  of  what  kin,  private  sects, 
or  singular  religion,  made  of  sinful  men,  may  freely,  without  any 
letting,"  or  bodily  pain,  leave  that  private  rule,  or  new  religion,  founded 
of  sinful  men,  and  stably  hold  the  rule  of  Jesus  Christ,  taken  and  given 
by  Christ  to  his  apostles,  and  for  more  profit  than  any  such  new 
reUgion,  founded  of  sinful  men.     The  reason  of  this  axing  *  is  showed 

•  hinderance.  »  demand. 

s  2 


260  A  COMPLAINT  OF  JOHN  WYCLIFFE, 

thus, — The  rule  of  Jesus  Christ,  youen''  to  his  apostles,  and  kept 
of  them,  after  Christ's  ascension,  is  most  perfect,  to  be  kept  for  state  of 
living  in  this  world ;  and  each  rule,  of  what  kin,  private  sect,  or 
singular  religion,  made  of  sinful  men,  is  less  perfect,  than  the  rule 
jouen  of  Christ,  of  his  endless  wisdom,  and  his  endless  charity,  to 
mankind  ;  therefore,  it  is  leaveful*  to  each  man  or  person  of  this 
singular  religion  and  profession,  to  leave  it  cleave  fast  to  the  rule  of 
Jesus  Christ,  as  more  perfect.  This  rule  is  plain  to  each  man  of  wit 
and  discretion,  and  namely,  to  clerks  ;  since  men  of  the  pope's  law 
witnesseth  plainly,  that  a  man  may  lawfully,  yea,  against  his  sove- 
reign's will,  go  from  the  less  perfect  religion,  to  the  more  perfect. 
Why,  then,  may  not  a  man  of  private  religion  forsake  that,  and  take 
Christ's  clean  reHgion,  without  error  of  any  sinfiil  fool,  as  most  perfect  ? 
•and  that  Christ's  rule,  in  his  own  cleanness  and  freedom,  is  most 
perfect,  is  showed  by  this  skill.*'  For  inasmuch  as  a  patron,  or  a 
founder,  is  more  perfect,  more  mighty,  more  witty,  and  more  holy,  and 
in  more  charity,  than  is  another  patron  or  founder  :  in  so  much  is  the 
first  patron's  rule  better  and  more  perfect,  than  is  the  second  patron's 
rule.  But  Jesus  Christ,  patron  of  Christian  religion,  youen"  to 
apostles,  passeth  -without  measure,  in  might,  wit,  and  good  will,  or 
charity,  the  perfection  of  every  patron,  of  any  private  sect  or  singular  ; 
therefore,  his  rule  is  more  perfect.  Also,  that  Christ's  clean  reHgion, 
without  clouting  ^  of  sinful  men's  errors,  is  most  perfect  of  all,  is 
showed  by  this  skill."  For  other,  Christ  might  youe^  such  a  rule, 
most  perfect  for  this  life,  to  be  kept,  and  would  not,  and  then  he 
was  envious,  as  Atistin  proveth  in  other  matters  ;  or  else  Christ  would 
ordain  such  a  rule,  and  might  not,  and  then  Christ  was  unmighty  ;  but 
it  is  heresy  to  affirm  that  on  Christ ;  or  else  Christ  might,  and  couth,-^ 
and  would  not,  and  then  he  was  unwitty  ;  but  that  is  heresy,  and 
no  man  should  suffer  to  hear.  That,  therefore,  Christ  both  might,  and 
could,  and  wovild,  ordain  such  a  rule,  most  perfect,  that  ought  to  be 
kept  for  state  of  this  life  ;  and  so  Christ,  of  his  endless  wisdom  and 
charity,  ordained  such  a  rule  ;  and  so  on  each  side,  men  be  needed, 
upon  pain  of  heresy  and  blasphemy,  and  of  damning  in  hell,  to  beUeve 
and  knowledge,  that  their  reHgion  of  Jesus  Christ  to  apostles,  and  kept 
of  them  in  his  own  freedom,  without  clouting''  of  sinful  men's  error, 
is  most  perfect  of  all,  and  so  to  let^  no  man  to  forsake  private  religion, 
and  keep  Christ's  clean  reHgion,  without  new  wrong  traditions  of  sinful 
men,  that  oft  erred  in  their  own  Hfe  and  teaching.  Also  Christ,  in 
making  the  rule  and  order  of  apostles,   was,  in  this  time,  and  ever 


"  given.  *  lawful.  '  reason.  ''  patching. 

'  give.  /  could.  s  liinder. 


EXHIBITED  TO  THE  KING  AND  PARLIAMENT.  2G1 

before,  Almighty,  alwitty,  all  full  of  good  will  and  charity,  to  make 
perfect  rule  ;  therefore,  he  made  not  only  a  perfect  ride  of  all,  but  each 
patron  of  private  rule  was  unmighty ;  and  letted, "  both  in  yiftes  *  of 
kind  and  grace,  and  not  alwitty  ;  but  in  comparison  of  Christ,  an  idiot 
or  fool,  and  not  so  well  willing,  to  make  so  good  and  perfect  as  Christ  ; 
therefore,  he  made  a  rule  less  good,  and  less  perfect,  and  hereof  it 
sueth  '^  plainly,  that  Christ's  clean  religion  is  most  perfect  of  all. 

Also  apostles,  and  their  followers,  keeping  the  rule  youen*^  to  them 
of  Christ,  won  most  merit,  and  thanks  of  God,  in  this  keeping,  before 
all  other  times  ;  therefore,  if  all  Christian  men,  both  in  old  time  and 
new,  had  kept  the  same  rule  of  Christ,  in  his  own  cleanness  and  free- 
dom, should  have  deserved  most  thanks  of  God,  in  degree,  possible 
to  them.  Therefore,  no  new  sect  of  religion,  striving  from  Christ's 
sect,  should  have  begun  ;  but  that  that  was  first,  shoiild  have  been  kept 
in  his  cleanness,  of  such  new  foimder  ;  less  of  novelties  and  patrons. 
Also,  it  were  now  as  good,  and  of  as  much  merit,  to  keep  the  ride 
of  Jesus  Christ,  as  it  was  at  the  beginning  ;  since  Christ's  rule  is 
enough,  and  able  for  all  men  on  live,  of  whatever  complexion  or  age 
they  be  of ;  but  this  rule  was  kept  of  Jesus  Christ  and  his  apostles  ; 
and  their  best  suers,*  by  five  hundred  year  after  his  ascension,  without 
any  finding  of  any  such  new  planting,  or  religion,  in  which  time 
holy  church  increased  and  profited  most ;  for,  then,  almost  all  men 
disposed  them  to  martyrdom,  at  ensample  of  Christ ;  therefore,  it  were 
now  not  only  meritory,/  or  medefnljS"  but  most  medeful  to  the  church, 
to  Uve  so  in  all  things,  and  by  all  things. 

Also  both  monks  and  canons  forsake  the  rules  of  Benet  and  Austviy 
and  take,  without  any  dispensation,  the  rule  of  friars,  as  most  perfect  y 
but  the  rule  of  apostles  is  utterly,  and  algates,  ^  most  perfect ;  therefore, 
men  may  forsake  j^rivate  rules  in  religion,  made  of  sinful  men,  and  take 
the  clean  religion  of  apostles,  that  is  preached  vnXh.  freedom  of  the 
Gospel,  without  dispensation  of  worldly  clerks,  that  in  case  queke* 
devils,  as  Christ,  Judas  Iscariot. 

Also  the  pope  may  dispense  with  the  ride  of  each  private  sect  or 
religion,  and  hath  dispensed,  and  yet  doth,  but  he  may  not  dispense 
with  Christ's  rule,  youen''  to  apostles  ;  therefore,  the  rule  of  Christ, 
ordained  to  apostles,  is  more  perfect  than  any  rule  of  private  religion, 
and  most  perfect  of  all ;  and  hereof  it  sueth''  openly,  that  men  may 
lawfully  forsake  private  religion,  and  keep  Christ's  religion  in  his 
cleanness,  since  it  is  most  perfect,  most  easy,  and  light,  for  to  keep,  and 
most  sikcr-'  to  bring  men  to  heaven,  and  to  highest  degree  of  bliss. 


•  hindered  '■  gifts.  •  followeth.  "*  given.  '  followers. 

/  meritorious.        i  lulpfiil.        *  always.  '  cry.  i  true,  or  secure. 


2C2  A  COMPLAINT  OF  JOHN  WYCLIFFE, 

And  if  our  adversaries  of  this  private  religion  strive  algats°  that  the 
rides  be  more  perfect  than  the  rule  of  apostles,  why  then  so  many 
persons,  as  whoso  saith  without  number,  of  each  such  private  sect,  by 
licence  of  the  Pope  been  made,  some  chaplains  of  households,  some 
chaplains  of  honour,  some  bishops  dowied*  with  secular  lordships,  some 
bishops  among  heathen  men,  and  dare  not  come  to  their  children ;  but 
what  profession  a  friar  be  of  anon,  if  he  be  chosen  thereto,  he  accepteth 
the  office  of  the  Pope  or  Cardinal,  of  Patriarch,  of  Ai'chbishop,  of 
Bishop ;  and  forsaketh  his  own  state,  since  Christ  saith  in  the  Gospel, 
that  no  man  putteth  his  hand  to  the  plough,  and  looking  backwai^d,  is 
worthy  to  have  the  kingdom  of  God  ;  that  is,  no  man  taking  perfect 
state  of  poverty,  meekness,  and  penance,  is  able  to  be  saved,  if  he 
turned  again  to  worldly  life,  pomp,  and  pride,  and  covetousness,  and 
ease  of  body,  and  sloth,  and  riot,  and  gay  clothing  and  costly.  There- 
fore they  change  not  the  more  perfect  for  the  less  perfect,  for  then  they 
were  ajjos fates ;  but  they  purchase  the  more  perfect  for  the  less  perfect; 
therefore  the  clean  religion  and  rule  of  priesthood  by  form  of  the 
Gospel,  is  more  perfect  than  any  rule  or  religion  made  of  sinful  men. 
Also,  nothing  that  is  abominable  and  reproved  of  saints,  should  be 
brought  in  of  other,  by  any  coloiir  or  cauteel;''  but  those  new  sects  be 
such,  that  be  of  flesh,  as  St.  Paul  saith  in  his  Epistles :  therefore  such 
sects  should  not  be  brought  into  charging  of  the  church ;  but  all 
Christian  men  should  cast  away,  and  hold  fast  the  unity,  freedom,  and 
cleanness  of  the  rixle  of  Jesus  Christ.  Peradventure  these  hypocrites 
say,  to  exclude  all  these  reasons,  and  many  more,  that  the  rule  to 
which  they  make  profession,  is  not  strange  nor  diverse  from  the  rule  of 
apostles,  that  Christ  ordained,  but  it  is  utterly  the  same  and  none  other: 
but  the  contrary  of  this  excusing  is  openly  showed  by  four  the  last 
reasons  before  said.  For  if  these  new  rules  were  alone  with  Christ's 
ride  youen'*  to  apostles,  Christ  should  have  taught  them  both,  and 
ensampled  them  both  in  his  Ufe  and  speaking  and  writing  with  cere- 
monies, and  rites,  and  customs  thereof ;  but  did  not  this  never  in  his 
death,  nor  after  his  resurrection,  nor  to  his  ascension.  And  if  this 
excusing  were  soth,«  the  sects  of  friars  should  not  have  begotten  about 
a  thousand  and  twej-n/  hundred  years  of  Christ.  But  the  contrary  is 
open  in  Chronicles:  it  sueth^  also  of  the  same,  that  Christ's  apostles  had 
both  monks,  canons,  and  friars,  if  men  take  monks,  canons,  and  friars,  for 
men  that  profess  such  private  sects ;  but  this  is  openly  false.  Also  Christ's 
rule  given  to  apostles  is  like  and  of  o*  form  to  all  men  that  make 
profession  thereto,  to  speak  of  substance  of  the  rule ;  but  rules  of  these 


always.  «  endowed.  <^  cunning.  ■'  given, 

truth.  /  two.  r  followeth.  *  one. 


EXHIBITED  TO  THE  KING  AND  PARLIAMENT.  203 

private  sects  be  full  diverse  and  contrary,  as  to  substance  of  these  rules, 
since  some  of  them  receive  dymes"  and  donations,  as  do  these  posses- 
sioners  ;  but  some  forsake  all  such  tithes  and  possessions,  as  friais 
mejidicants.  But  to  descend  down  in  speciality,  full  many  articles  of 
rules  of  such  sects  be  openly  contrary  to  the  apostles'  rule;  since  it  is 
la-vvful  to  each  true  man  of  Christian  religion,  to  convert  a  man  of 
wrong  faith  to  Christianity;  but  this  is  forboden*  in  the  rule  of  friars 
minors,  since  only  to  ministers,  and  none  other,  is  licence  granted  to 
restrain  friars,  to  hear  private  sects,  notwithstanding  that  evermore 
friars  do  the  contrary ;  and  Christ  received  pennies,  but  they  should 
not  by  their  own  rule  receive  pennies,  neither  by  themselves,  nor  by 
mene  '^  persons.  Also  Christ  preaching  the  Gospel,  entered  into  places 
both  of  women  and  men,  as  the  Gospel  of  Luke  telleth;  but  is  for- 
boden''  to  friars  to  enter  into  the  abbeys  of  women,  but  friars  gloss* 
these  rules  to  the  contrary;  but  Francis,  their  founder,  commanded 
them  in  article  of  his  death,  that  they  should  not  receive  glosses-^  upon 
his  rule.  Also  if  Christ's  rule  youenS'  to  apostles,  and  the  rule  of 
private  sects,  were  all  one  without  reason,  men  leave  the  first,  and 
profess  the  other,  but  if  it  were  to  show  their  hypocrisy.  Also  if  this 
feigning  be  soth, ''  it  seemeth  that  it  is  as  perfect  and  needful  to  keep 
Christ's  rule  of  Francis  and  Dominic,  or  any  other  such  man.  Also  if 
these  rules  be  all  one,  and  in  nothing  diverse,  then  such  a  rule  shoiild 
not  be  cleaped^  "rule  of  Francis,"  or  Dominic,  or  any  such  other,  but 
"  rule  of  Christ;"  for  so  it  should  be  of  more  authority,  and  more  com- 
mended. And  so  the  Gospel  ought  to  be  kept,  -ndthout  any  fouling  of 
all  Christian  men,  Avithout  sach  novelries,''^  and  put  nothing  thereto, 
and  draw  nothing  therefrom;  and  if  this  thing  were  done,  such  private 
sects  should  be  superfluous  and  waste,  as  flies  living  in  the  air;  and  it 
was  no  need  of  Francis,  Dominic,  or  any  such  other  new  man  beside  him, 
about  making  of  this  rule  of  apostles,  that  friars  feign  to  be  theirs. 
For  that  rule  was  made  of  Christ,  God  and  man,  and  kept  of  apostles, 
and  confirmed  by  the  Holy  Ghost,  and  at  the  fiiU  declared  by  a 
thousand  years  and  two  hundred,  before  Francis,  Dominic,  or  any  such 
friar  of  such  private  sect,  were  into  this  world. 


"  tenths,  tithes.         *  forbidden .  '  low,  or  unofficial.  ''forbidden. 

'interpret.  /  interpretation,  or  addition.        y  given.  ''truth. 

■  called.  *  no'-elties. 


264  A  COMPLAINT  OF  JOHN  WYCLIFFE, 


THE  SECOND  ARTICLE. 


The  second  point  or  article  is  this,  that  though  men  that  unreason- 
ably and  wrongfiilly  had  damned,  and  all  this  counsel  be  amended  of  so 
great  an  error;  and  that  their  error  may  be  published  to  men  dwelling 
in  the  realm;  the  reason  of  this  axing"  is  showed  thus.  Nothing  ought 
to  be  damned  as  error  and  false,  but  if  it  savour  error  or  unrighteous- 
ness against  God's  law  ;  but  neither  the  king  nor  his  counsel  did 
unrightililly,  forasmuch  as  he  took  away  the  possessions  of  some 
prelates  that  trespassed,  whose  contrary  friars  had  determined  ojjenly; 
therefore  reasonably  men  should  assent  to  this  axing. "  For  some  friars 
write  thus  in  Coventry,  among  articles  that  they  damned  as  heresy  and 
error,  that  secular  lords  may  lawfully  and  medefully  *  take  away 
temporal  goods  youen*^  to  men  of  the  chiu-ch  ;  but  since  our  king  hath 
done  so,  and  other  kings,  his  predecessors,  have  done  so  many  times,  by 
lawful  cause,  as  pertaining  to  their  regalie,*^  and  of  common  law,  by 
counsel  of  peers  of  the  realm,  it  sueth*  that  not  only  our  king  now 
present,  hath  erred,  but  also  his  predecessors,  and  generally  all  his 
counsellors,  as  lords,  and  prelates,  and  all  men  of  the  parliament  coun- 
selling thereto. 

Also  if  this  be  error  touching  the  health  of  man's  soul,  then  it  is 
against  Holy  Writ ;  and  then  if  a  man  sustain  or  maintain  this  error, 
he  is  a  heretic  :  but  full  many  kings,  lords,  and  prelates,  and  other  wise 
men  have  sustained  this,  and  maintained,  and  yet  done  as  pertaining  to 
the  king's  regalie  ^  and  of  common  law  ;  then  be  these  friars,  all  kings, 
lords,  and  prelates,  and  all  wise  men  of  our  realm,  be  heretics.  Also 
since  this  is  an  old  custom,  the  which  our  kings,  lords,  and  prelates,  be 
sworn  to  sustain  and  maintain,  if  this  be  error,  (as  friars  say  openly)  it 
sueth/  by  friars,  that  all  these  be  foresworn  and  heretics.  Also  if  this 
be  error,  as  friars  feign,  that  though  an  abbot  and  all  his  convent  be 
open  traitors,  conspiring  unto  the  death  of  the  king  and  queen,  and  of 
other  lords,  and  enforce  them  to  destroy  all  the  realm,  the  king  may 
not  take  from  them  a  half-penny,  nof  farthing  worth,  since  all  these  be 
temporal  goods.  Also  though  other  clerks  send  unto  oiu-  enemies  all 
the  rents  that  they  have  in  our  land,  and  whatever  they  may  rob  or 
steal  of  the  king's  liege  men,  yet  may  not  our  king  punish  by  oS'  farthing 
nor  farthing  worth.     Also  by  this  ground  of  friars,  though  monks  or 


'  demand.  *  meritoriously.  '  given.  ■'  the  king's  right, 

followeth.  /  followeth.  g  oije. 


EXHIBITED  TO  THE  KING  AND  PARLIAMENT.  265 

friars,  or  otlier  clerks,  whatever  they  be,  slay  lords'  tenants,  the  king's 
liege  men,  and  defile  lords'  wives,  yea  the  queen  (that  God  forbid)  or 
the  empress  ;  yet  the  king  may  not  pimish  them  by  one  farthing.  Also 
it  sueth"  plainly,  that  men  cleped''  men  of  holy  church,  may  dwell  in 
this  land  at  their  liking,  and  do  what  kind  sin,  what  kind  treason  liketh 
them,  and  natheless  '^  the  king  may  not  punish,  nor  in  temporal  goods, 
nor  in  their  body  :  since  if  he  may  not  punish  them  in  the  less,  he  may 
not  in  the  more  ;  and  also  they  make  one  of  themselves  king,  and  so  no 
secular  lord  may  let''  him  to  conquer  all  secular  lordship  in  this  earth, 
and  so  they  may  slay  all  lords  and  ladies,  and  their  blood  and  affinity, 
with  any  pain  in  this  life,  or  in  body,  or  in  cattle.  Ye  lords  see  and 
understand  with  what  punishing  they  deserve  to  be  chastised,  that  thus 
unwarily  and  wrongfully  have  damned  you  for  heretics,  forasmuch  as 
you  do  execution  and  righteousness  by  God's  law  and  man's,  and  namely 
of  the  king's  regalie.  *  For  the  chief  lordship  in  this  land  of  all  tem- 
poralities, both  of  secular  men  and  religious,  pertain  to  the  king  of  his 
general  governing  ;  for  else  he  were  not  king  of  England,  but  of  a  little 
part  thereof.  Therefore  the  men  that  busien-^  them  to  take  away  this 
lordship  from  the  king,  as  do  friars,  and  their  fautors,^  in  this  point  be 
sharper  enemies  and  traitors  than  Frenchmen  and  all  other  nations. 
Also  it  pertaineth  to  the  king,  the  while  any  bishop  or  abbot's  see  is 
void,  to  have  in  his  hand  all  temporalities,  and  at  his  own  will  to  youe* 
them  to  prelates  ;  therefore  the  king  may  take  away  these  tem^joralities 
from  prelates,  when  lawful  cause  exciteth.  Also  the  king  ought  grant 
no  man  freedom  to  do  sin  or  trespass,  but  to  take  away  the  freedom  ; 
but  men  of  the  chiurch  had  free  license  to  trespass,  if  the  king  might 
not  bereave*  their  temporalities,  when  they  sinned  grievously.  And  so 
Saint  Paul  teacheth  that  each  man  be  subject  to  their  potestates,-'  for 
there  is  no  power  but  of  God  ;  and  though  things  that  be  of  God  be 
ordained,  and  so  they  that  withstandeth  power  withstandeth  God's 
ordinance.  For  why  ?  Princes  be  not  a  dread  of  good  works,  but  of 
evil.  But  wilt  thou  not  dread  a  power  ?  do  good,  and  thou  shalt  have 
jiraising  thereof,  that  is  of  him  that  is  ordained  in  the  high  estate,  for 
he  is  God's  minister  or  servant  to  thee  in  good  ;  but  if  thou  have  done 
evil,  then  dread,  for  he  beareth  the  sword  not  without  cause,  for  he  is 
God's  servant  avenger  in  wrath  to  him  that  doth  evil,  and  therefore  by 
need,  or  of  need,  be  ye  subject  or  underlout*  not  only  for  wrath,  but 
also  of  consciences.  All  this  saith  St.  Paul,  of  which  authority  it  is, 
to  know  to  all  men,  that  clerks  owen'  to  be  subject  of  need  to  the  king's 
power.     For  St.  Paul,  that  putteth  all  men  in  subjection  to  kings,  out 

«  followetli.  *  called.  '  nevertheless.        ''  hinder.  "■  tlie  king's  right. 

/  busy  or  labour.  4'  favourers.        *  give.  'takeaway.        .?  powers  or  rulers. 

*  submissive  or  obedient.  '  ought. 


2G6  A  COMPLAINT  OF  JOHN  WYCLIFFE, 

taketli  never  ene,"  and  so  secular  power  oweth,  and  is  bound  to  punish 
by  just  pain  of  his  sword,  that  is  worldly  power,  tyrants  rebelling 
against  God,  and  trespassing  against  man,  by  what  kind  trespass,  and 
that  is  more  to  chastise  his  subjects  by  pain  and  torment  of  their  body, 
and  no  dread,  much  more  he  may  punish  them  by  taken  away  of  their 
temporahties,  that  is  less  than  bodily  pam  ;  therefore  secular  lords  do 
this  rightfiilly,  since  this  is  done  by  commandment  of  the  apostle,  and 
by  ordinance  of  God,  and  therefore  it  is  plain  of  these  reasons  and 
authorities,  and  secular  lords  may  levefully*  and  medefuUy,''  in  many 
cases  taken  away  temporal  goods  given  to  men  of  the  church. 


THE  TIIIKD  ARTICLE. 


The  third  article  is  this,  that  both  tithes  and  offerings  be  youen''  and 
paid,  and  received  by  that  intent,  to  which  intent  both  God's  law  and 
the  pope's  law  ordained  them  to  be  paid  and  received  ;  and  that  they 
be  taken  away  by  the  same  intent  and  reason,  that  both  God's  law  and 
the  pope's  law  ordain  that  they  should  be  withdrawn.  This  axing*'  is 
reasonable,  for  many  skills  •/  for  the  intent  of  the  maker  in  every  law 
should  be  kept,  and  most  the  intent  of  God  that  may  not  err.  SothlyS' 
thus  saith  God's  law  in  the  first  book  of  Kings,  that  the  sin  of  Eli's 
children  was  full  great  before  God,  for  they  withdraw  men  from  sacrifice 
of  God,  taking  by  strength  or  violence  that  part  of  the  sacrifice  that 
pertained  to  the  priest ;  and  God  saith  afterwards,  "  I  speakmg  have 
spoken,  that  thine  house  and  thy  father's  house  should  minister,  and 
serve  in  my  sight  evermore  ;  but  now,"  God  saith,  "  be  that  thing  far 
from  me,  but  whoever  shall  worship  me,  I  shall  glorify  them  ;  but  they 
that  despise  me,"  saith  God,  "  shall  be  unable,  or  without  honour  :"  of 
which  authority  it  is  plain  and  open,  that  the  things  that  be  due  to 
priests,  should  not  be  axed''  by  strength,  by  violence  or  cursing,  but  be 
youen*^  freely  without  exaction  or  constraining :  and  if  the  priest  be 
reproved  of  God  for  his  sins,  he  should  be  put  out  of  his  office,  and  the 
sacrifices  should  not  be  youen''  to  him,  but  taken  from  him,  as  God 
commandeth  from  the  high-priest  Eli  ;  and  another  true  man,  walking 
in  God's  ways,  as  did  Samuel,  should  be  ordained  to  receive  such 
sacrifices.     Also  in  beginning  of  Tobit,  men  find  thus,  when  priests  of 

"  one.  '  lawfully.  '  meritoriously.  ''  given. 

'  demand.  '  reasons.  n  truly.  *  demanded. 


EXHIBITED  TO  THE  KING  AND  PARLIAMENT.  20 7 

the  temple  went  to  calves  of  gold,  to  honour  them  for  gods  of  Jeroboam 
king  of  Israel  made,  Tobit  oftered  truly  all  his  first-fruits  and  tithes. 
So  that  in  the  third  year  Tobit  ministered  all  his  tithes  to  proselytes, 
and  comelings"  or  guests,  and  withdrew  them  wholly  from  the  wicked 
priests,  and  the  book  saith  that  the  little  child  kept  these  things,  and 
other  such  after  the  law  of  God.  Therefore  if  our  prelates  or  other 
priests,  whatever  they  be,  openly  blecked*  by  sacrifice  of  maumetry,'' 
as  with  covetousness,  that  is,  openly  sacrifice  of  false  gods,  and  other 
great  sins,  as  pride,  simony,  and  manquelling,  "^  gluttony,  di'unkenness, 
and  lechery,  by  the  same  skill*  tithes  and  offerings  should  be  withdrawn 
from  them  by  God's  law,  and  be  youen-^  to  poor  needy  men,  at  ensample 
of  rightful  Tobit. 

Also  St.  Paul  speaking  to  Timothy  bishop,  saith  thus  ;  Be  we  pay 
with  these  things,  if  we  have  lifelodejS"  and  to  be  hiled'^  with.  And 
St.  Bernard  speaketh  thus  in  this  matter ;  Whatever  thou  takest  to  thee 
of  thine  entraje,  that  is,  dymes'  and  offerings  beside  simple  Hfelode 
and  straitclothing,  it  is  not  thine,  it  is  theft,  ravine,  and  sacrilege. 
Whereof  it  sueth  *  plainly,  that  not  only  simple  priests  and  curates,  but 
also  sovereign  curates,  as  bishops,  should  not  ask  their  subjects  by 
constraining  more  than  lifelode^  and  hiling,'  when  they  do  away  all 
manner  waste  both  of  money,  and  worldly  array.  Also  Christ  and  his 
apostles  lived  most  poor  life,  as  it  is  known  by  all  the  process  of  the 
Gospel,  nothing  challenging  by  exactions  nor  constraining,  but  lived 
simply  and  scarcely  enough  of  alms  freely,  and  wilfully  youen  •/  there- 
fore they  that  pretend  them  to  be  principal  followers  of  Christ's  steps, 
should  walk  as  Christ  did,  and  so  lead  full  poor  life  taking  of  things 
freely  youen  as  much  as  need  is,  for  their  ghostly  ofiice  and  no  more, 
and  therewith  be  apaid. '"  Also  the  pope's  law  commandeth  in  the  best 
part  thereof  that  priests,  open  lechers,"  take  no  part  of  portion  of  goods 
of  the  church,  therefore  it  is  lawfully  to  parishioners  to  withhold  their 
tithes  for  open  fornication  of  their  curates,  and  turn  them  into,  better 
use,  and  much  more  they  may  and  owen"  to  vdthdraAV  their  tithes  for 
great  sins  and  open  ;  as  for  simony,  that  is  heresy,  as  the  pope's  law 
saith  ;  and  for  covetousness,  that  is  worshipping  of  gods,  as  Holy  Writ 
saith  ;  and  for  pride,  envy,  gluttony,  and  drunkenness,  since  both  by 
God's  law  and  man's  law  God  curseth  such  men's  blessings  and  prayings, 
as  St.  Austin  and  St.  Gregory  teach  this  in  many  books  by  Holy  Writ 
and  reason. 

Also    commonly  when    parish    churches    be    appropred?*    to    men  of 


visitors. 

*  spotted  or  defiled. 

■■  Mahometry  or  idolatry. 

''  man-killing. 

reason. 

/  given. 

g  livelihood  or  living. 

*  clothed. 

tithes. 

*  foUoweth. 

'  clothing. 

"-■  contented. 

fornicators. 

"   OUgllt. 

y  appropriated. 

268  A  COMPLAINT  OF  JOHN  WYCLIFFE 

singular  religion,  since  appropriation  is  made  by  false  suggestion  that 
such  religious  men  have  not  enough  for  lifclode  "  and  hiling  ; '  but  in  truth 
they  have  overmuch.  Also  commonly  such  churches  be  appropred'' 
by  simony,  as  they  know  better  themselves,  paying  a  great  sum  of 
money  for  such  appropriation,  if  the  benefice  be  fat.  But  what  man  led 
by  reason  and  good  conscience  should  pay  to  such  religious  men  tithes 
and  offerings  gotten  by  falseness,  leasings,''  and  simony?  But  suppose 
that  such  pai'ish  churches  were  lawfully  gotten,  yet  since  they  be  siiper- 
fluous  to  such  men,  the  tithes  and  oiferings  shoiild  be  youen^  to  poor 
needy  men,  as  St.  Jerome  and  the  pope's  law  teach  ;  and  therefore  the 
true  great  clerk,  Robert  Grosted,  bishop  of  Lincoln,  writeth  to  the  pope, 
that  when  a^jproj^riation  of  parish  churches  is  made  to  men  of  rehgion, 
of  fourteen  great  sins  and  defects  that  come  of  evil  curates,  is  made  a 
perpetuation,  that  is  endless  confirmation  ;  also  by  God  and  his  laws 
curates  be  michel-^  more  bound  to  teach  their  subjects  charitably  the 
Gospel  and  God's  bests,  ^  both  by  open  preaching  and  ensample  of  good 
life  for  to  save  their  souls,  than  their  subjects  be  holden  to  pay  them 
tithes  and  offerings  :  and  of  these  sue*  two  things.  The  first,  if  curates 
do  not  their  office  in  word  and  in  example,  that  God  commandeth  that 
their  subjects  be  not  bound  to  pay  them  tithes  and  offerings,  since  the 
principal  cause  for  which  tithes  and  offerings  shoiUd  be  paid  is  away,  the 
paying  of  tithes  should  cease.  Also  curates  be  more  cursed  in  with- 
drawing this  teaching  in  word  and  ensample,  than  be  parishioners  with- 
di'a-wing  tithes  and  offerings,  though  curates  dudden'  well  their  office. 

A  U  Lord  God,  where  this  be  reason  to  constrain  the  poor  people  to 
find  a  worldly  priest,  sometimes  unable  both  of  life,  and  cunning  in 
pomp  and  pride,  covetousness,  and  envy,  gluttony,  drunkenness,  and 
lechery,  in  simony  and  heresy,  with  fat  horse,  and  jolly  and  gay  saddles 
and  bridles  ringing  by  the  way,  and  himself  in  costly  clothes  and  pelure,  *^ 
and  to  suffer  their  wives  and  children,  and  their  poor  neighbours  perish 
for  hunger,  thirst,  and  cold,  and  other  mischiefs  of  the  world.  A  !  Lord 
Jesus  Cffi-ist,  since  within  few  years  men  paid  their  tithes  and  offerings 
at  their  own  free  will  to  good  men,  and  able  to  great  Avorship  of  God  to 
profit  and  fairness  of  holy  church  fighting  in  earth.  "Where  it  were 
lawful  and  needful  that  a  worldly  priest  should  destroy  this  holy  and 
approved  custom,  constraining  men  to  leave  this  freedom,  turning  tithes 
and  offerings  into  wicked  uses,  or  not  so  good  as  they  were  done  before 
times  ? 

"  livelihood  or  livinjr.  '-  clothiii;,'.  ^  appropriateJ.  ''lies.  'given.        /much. 

<'  poiiiiniimlmcnts.  *  follow.  ■  did.  J  Oh  !  '  furs. 


EXHIBITED  TO  THE  KING  AND  TAKLIAMENT.  269 


THE  FOURTH  ARTICLE. 

The  fourth  article  is  this,  that  Christ's  teaching  and  belief  of  the  sacra- 
ment of  his  own  body,  that  is  plainly  taught  by  Christ  and  his  apostles, 
in  Gospels  and  Epistles,  may  be  taught  openly  in  churches  of  Christian 
people;  and  the  contraiy  teaching  and  fiilse  belief  is  brought  up  by 
cursed  hypocrites,  and  heretics,  and  worldly  priests  uncunning"  in  God's 
law,  which  seem  that  they  are  apostles  of  Christ,  but  are  fools.  Also 
Christ  would  not  take  the  kingdom  when  the  people  would  have  made 
him  king,  as  John's  Gospel  telleth,  but  if  it  had  been  a  priest's  office,  to 
deal  about  thus  bodily  alms,  Christ,  that  could  best  have  done  this  office, 
would  have  taken  these  temporal  goods  to  deal  them  among  poor  men  ; 
but  he  would  not  do  thus,  but  fly  and  took  no  man  of  the  apostles  with 
him,  so  fast  he  hied.  Lord,  where  then  worldly  priests  cunning  better 
do  this  parting  of  worldly  goods  of  Jesus  Christ ;  and  if  they  say  that 
Christ  fed  the  people  in  desert  with  bodily  alms,  many  thousand,  as  the 
Gospel  saith,  that  did  Christ  by  miracle,  to  show  his  Godhead  and  to 
teach  priests  how  they  feed  ghostly  Christian  men  by  God's  word,  for 
so  did  Christ's  apostles,  and  had  not  whereof  to  do  bodily  alms,  when 
they  might  have  treasure  and  meals  enough  of  kings  and  lords.  Also 
Peter  saith,  in  Deeds  of  Apostles,  to  a  poor  man,  that  to  him  neither 
was  gold,  nor  silver,  yet  he  performeth  well  the  office  of  a  true  priest. 
Rut  our  priests  be  so  busy  about  worldly  occupation,  that  they  seem 
better  bailiffs,  or  reves,*  than  ghostly  priests  of  Jesus  Christ.  For 
what  man  is  so  busy  about  merchandise  and  other  worldly  doings,  as 
be  priests  that  should  be  light  of  heavenly  life  to  all  men  about  them  ? 
but  certes*^  they  shotdd  be  as  busy  about  studying  of  God's  law  and 
holy  prayer  ;  not  a?  famulorum  but  of  holy  desire  and  clean  meditation 
of  God,  and  true  teaching  of  the  Gospel,  as  be  labourers  about  worldly 
labour  for  their  sustenance  ;  and  much  more  busy  if  they  might.  For 
they  be  more  holden  for  to  live  well  and  ensample  of  holy  Hfe  to  the 
people,  and  true  teaching  of  Holy  Writ,  than  the  people  is  holden  to 
give  the  dymes  '^  or  offerings,  or  any  bodily  alms  ;  and  therefore  priests 
should  not  leave  ensamples  of  good  life  and  studying  of  Holy  Writ,  and 
true  teaching  thereof,  nor  for  bodily  alms,  nor  for  worldly  goods,  nor  for 
saving  of  their  bodilj^  life.  And  as  Christ  saved  the  world  by  writing 
and  teaching  of  four  evangehsts,  so  the  fiend  casteth  to  damn  the  world 

"  unskilful.  *  husliands.  '  truly.  ''  tithes. 


270  A  COMPLAINT  OF  JOHN  WYCLIFFE,  ETC. 

and  priests  ;  for  letting"  to  preach  the  Gospel  by  these  four  ;  by  feigned 
contemplation,  by  songs,  by  Sahsbury  use,  and  by  worldly  business 
of  priests ! 

God,  for  his  mercy,  stir  these  priests  to  preach  the  Gospel  in  word,  in 
life,  and  beware  of  Satan's  deceits.     Amen. 


hindering. 


WYCKLIFFE'S    WYCKETT, 

WHICH   HE   MADE   IN   KING  EICHARD'S   DAYS 
THE   SECOND. 


WYOLIFFE'S    WYCKETT 


WHICH   HE   JIADE  IN   KING   RICHARDS   DAYS   THE   SECOND. 


"  I  am  the  living  bread  which  came  down  from  heaven  :  whoso  eateth  of  this  bread  shall  live  for 
ever.     And  the  bread  that  I  will  give  is  my  flesh,  which  I  will  give  for  the  life  of  the  world." 

John  vi. 


A    VERY  BRIEF    DEFINITION   OF   THESE   AVORDS : 
HOC   EST   CORPUS   MEUM. 

"  I  beseech  ye,  brethren,  in  the  Lord  Christ  Jesus,  and  for  the  love  of  his  Spirit,  to  pray  with  me, 
that  we  may  be  vessels  to  his  laud  and  praise,  what  time  so  ever  it  pleaseth  him  to  call  upon  us." 

Romans 'x.y . 


Forasmuch  as  our  Saviour  Jesus  Christ,  when  that  he  walked  here  on 
earth  with  the  prophets  which  were  presently  before  him,  and  the  apos- 
tles which  were  presently  Avith  him,  whom  also  he  left  after  him,  whose 
hearts  were  molhfied  with  the  Holy  Ghost,  and  warned  us,  and  gave  us 
knowledge  that  there  Avas  two  manner  of  ways,  the  one  to  life,  the  other 
to  death,  as  Christ  saith,  (Matt.  vii.  Luke  xiii.)  "  How  strait  and 
narrow  is  the  way  that  leadeth  to  life,  and  there  be  few  that  findeth  it. 
But  how  large  and  broad  is  the  way  that  leadeth  to  damnation,  and 
there  be  many  that  go  into  it."  Therefore  pray  we  heartily  to  God, 
that  he  of  his  mere  mercy  will  so  strengthen  us  with  the  grace  and  sted- 
fastness  [of]  his  Holy  Spirit,  to  make  us  strong  in  spiritual  living  after 
the  evangehcal  Gospel,  so  that  the  world,  no  not  the  very  infidels, 
papists,  and  apostates,  can  gather  none  occasion  to  speak  evil  of  us, 
whereby  we  may  enter  into  that  strait  gate,  as  Christ  our  Savioiu'  and 
all  that  follow  him  have  done,  that  is  not  in  idle  living,  but  in  diligent 
labouring,  yea  in  great  sufferance  of  persecution  even  to  the  death,  and 
that  we  find  the  way  of  everlasting  life,  as  he  hath  promised  where  he 

T 


274  wycliffe's  wyckett. 

saith, — "He  that  seeketh  findetli,  and  he  that  axeth"  receiveth,  and  to 
him  that  knocketh  it  shall  be  opened."     (Matt,  vii.) 

[11.3  Also  Christ  saith,  "  If  thy  son  axe*  thee  bread,  wilt  thou  give  him 
a  stone?  or  if  he  axe*  thee  fish,  wilt  thou  give  him  a  serpent?  if  ye 
which  are  evil  can  give  good  things  to  your  children,  how  much  more 
shall  your  heavenly  Father  give  a  good  Spirit  to  them  that  axe*  it  of 
him  ?"  (Luke  xi.)  Saint  James  saith,  "  If  any  man  lack  wisdom,  let 
him  axe*  it  of  God,  which  giveth  to  all  men  if  they  axe*  it  in  faith,  and 
upbraideth  none  ;  for  he  that  doubteth  is  like  to  the  waves  of  the  sea, 
that  is  borne  about  with  every  blast  of  wind.  Think  not  that  such  shall 
receive  anything  of  the  Lord.  For  a  man  double  in  soul  is  unstable  in 
all  his  ways,"  as  it  is  Avritten.  (James  i.)  Wlierefore  let  us  pray  to 
God  that  he  "  keep  us  in  the  hour  of  temptation,  that  is  coming  in  all 
the  world."  (Eev.  iii.)  For  as  our  Saviour  Christ  saith,  "  When  ye 
see  that  abomination  of  desolation  that  is  spoken  of  by  the  prophet 
Daniel  standing  in  the  holy  place,"  as  Christ  saith,  "  he  that  readeth  let 
him  understand."  (Dan.  xii.  Matt,  xxiv.)  But  for  because  that  every 
man  cannot  have  the  book  of  Daniel  to  know  what  his  prophecy  is, 
Daniel  said,  "  Towards  the  last  days  the  king  of  the  north  shall  come, 
and  the  arms  of  him  shall  stand,  and  shall  defile  the  sanctuary,  and  he 
shall  take  away  the  continual  sacrifice,  and  he  shall  give  abomination 
into  desolation,  and  wicked  men  shall  find  a  testament  guilefully,  but 
ye  that  know  yoxu'  God  shall  hold  and  do,  and  untaught  men  in  the 
people  shall  teach  full  many  men,  and  they  shall  faU  on  the  sword  and 
in  the  flame,  and  into  captivity  many  days." 

[III.]  "  And  when  they  shall  fall  down  they  shall  be  araised  by  a 
little  help,  and  many  shall  be  applied  to  them  gviilefidly,  and  of  learned 
men  should  fall  to  them  that  they  build  together.  And  the  chosen  shall 
be  together,  and  shall  be  made  white  till  a  time  determined.  For 
yet  another  time  shall  be,  and  the  king  shall  do  his  will,  and  then  he 
shall  be  raised,  and  magnified  at  each  god  ;  and  against  the  God  of 
gods  shall  speak  great  things,  and  he  shall  be  raised  tiU  the  wrath- 
fulness  before  determined  is  perfectly  made,  and  he  shall  not  inherit 
the  God  of  his  fathers,  and  he  shall  be  in  the  companies  of  women, 
and  he  shall  not  change  anything  of  God's,  for  he  shall  raise  again 
all  things. — Forsooth  he  shall  honour  god  of  mason  in  his  place,  and 
he  shall  worship  a  god  whom  his  fathers  know  not,  not  with  gold, 
silver,  precious  stones,  nor  with  precious  things,  but  he  shall  do  make 
strong  the  god  of  mason  with  thalyent  or  strange  god  which  he  knew 
not,  and  he  shall  multiply  glory,  and  he  shall  give  to  him  power  in 
many  things,  and  he  shall  depart  the  land  at  his  wiU."     (Dan.  xi.  31.) 


wycliffe's  wyckett.  275 

Hitherto  be  tliey  the  words  of  Daniel,  who  may  see  a  greater  abomina- 
tion than  to  see  the  people  to  be  led  away  from  God,  and  they  be  taught 
to  worship  for  God  that  thing  that  is  not  God  nor  Saviour  of  the  world? 
For  though  it  be  their  god,  as  it  is  written  by  a  prophet,  saying,  "  The 
Lord's  going  sliall  make  low  the  god  of  the  earth,  for  it  is  their  gods 
that  they  believe  in  them  which  may  make  them  safe,"  (Zeph.  ii.  11,) 
as  it  is  written. 

[IV.]  Whereas  Saint  Paul  saith,  "  Ye  men  of  Athens,  I  perceive  that 
in  all  things  I  see  you  as  vain  worshippers  of  idols,  for  I  passed  by  and 
saw  your  mawmetes,"  and  found  an  altar  in  the  which  was  written.  To 
the  unknown  god.  Therefore  the  thing  which  you  know  not  ye  worship 
as  God.  This  thing  show  I  unto  you  :  God  which  made  the  world  and 
all  things  that  be  in  it.  This  forsooth,  he  is  Lord  of  heaven  and  earth, 
and  he  dwelleth  not  in  the  temple  made  with  hands,  neither  hath  he 
need  of  anything,  for  he  giveth  life  to  all  men,  and  breath  everywhere, 
and  he  made  of  one,  all  kinds  of  men  to  inhabit  on  all  the  face  of  the 
earth,  determining  times  ordained  and  terms  of  the  dwelling  of  them  to 
seek  out  God  :  if  peradventure  they  might  find  him,  although  he  be  not 
far  from  each  of  you."  And  again  he  saith,  "  Ye  shall  not  think  that 
God  living  is  not  like  to  gold,  silver,  either  any  graven  thing,  or  painted 
by  craft,  either  taught  of  man  ;  for  God  despiseth  the  time  of  the 
unknown  things.  And  he  showeth  every  where  that  all  men  should  do 
penance."  (Acts  xvii.)  And  hereof  the  clerks  of  the  law  have  great 
need,  which  have  been  ever  against  God  the  Lord,  both  in  the  old 
law,  and  in  the  new,  to  slay  the  prophets  that  spake  to  them  the 
Word  of  God.  (Matt,  xxiii.  27.)  Ye  see  that  they  spared  not  the 
Son  of  God  when  that  the  temporal  judge  would  have  delivered  him, 
(Matt,  xxvii.)  and  so  forth  of  the  apostles  and  martyrs  that  hath 
spoken  truly  to  the  word  God  to  them,  and  they  say  it  is  heresy  to 
speak  of  the  holy  Scripture  in  English,  and  so  they  would  condemn 
the  Holy  Ghost  that  gave  it  in  tongues  to  the  apostles  of  Christ,  as  it 
is  written  to  speak  the  Word  of  God  in  aU  languages  that  were  ordained 
of  God  under  heaven,  as  it  is  written. 

[V.]  And  the  Holy  Ghost  descended  upon  the  heathen,  as  he  did 
upon  the  apostles  in  Jerusalem,  as  it  is  written  (Joel  ii.);  and  Christ 
were  so  merciful  to  send  the  Lloly  Ghost  to  the  heathen  men  (Acts  viii.  x.), 
and  he  made  them  partakers  of  his  blessed  word ;  why  should  it  then 
be  taken  from  us  in  this  land  that  be  Christian  men  ?  Consider  you 
whether  it  is  not  all  one  to  deny  Christ's  words  for  heresy,  and  Christ 
for  an  heretic  ?  for  if  my  word  be  a  lie,  then  I  am  a  liar  that  speaketh 
the  word;  therefore  if  my  words  be  heresy,  then  am  I  a  heretic   that 

«  idolatries. 
T  2 


27G  WYCLIFFE  S  WYCKETT. 

speaketli  the  word ;  therefore  it  is  all  one  to  condemn  the  word  of  God 
in  any  language  for  heresy,  and  God  for  an  heretic  that  spake  the 
word ;  for  he  and  his  word  is  all  one,  and  they  may  not  be  separated ; 
and  if  the  word  of  him  is  the  Hfe  of  the  world,  as  it  is  written,  (Matt, 
ii.)  "  Not  only  by  bread  liveth  man,  but  in  every  word  that  cometh  out 
of  the  mouth  of  God ;"  and  every  word  of  God  is  the  Ufe  of  the  soul  of 
man,  as  saith  St.  John,  (1  John  ii.  27)  "  that  thou  have  anointing  of  the 
Holy  Ghost,  and  thou  have  no  need  of  any  man,  but  teach  thou  in  all 
things,"  which  is  his  blessed  word,  in  whom  is  all  wisdom  and 
cunning,  and  yet  ye  be  always  to  learn  as  well  as  we.  How  may  any 
antichrist  for  dread  of  God  take  it  away  from  us  that  be  Christian  men, 
and  thus  suffer  the  people  to  die  for  hunger  in  heresy  and  blasphemy 
of  man's  law  that  corrupteth  and  slayeth  the  soul,  as  pestilence  slayeth 
the  body  ?  As  David  beareth  witness,  where  he  speaketh  of  the  chain 
of  pestilence ;  and  most  of  all  they  make  us  believe  a  false  law  that  they 
have  made  upon  the  secret  host,  for  the  most  falsest  belief  is  taught 
in  it. 

[VI.]  For  where  find  ye  that  ever  Christ  or  any  of  his  disciples  or 
apostles  taught  any  man  to  worship  it  ?  For  in  the  mass  creed  it  is 
said,  "  I  believe  in  one  God  only,  our  Lord  Jesus  Christ,  the  Son  of 
God,  only  begotten  and  born  of  the  Father,  before  all  the  world :  he  is 
God  of  God,  hght  of  light,  very  God  of  very  God,  begotten  and  not 
made,  and  of  one  substance,  even  -with  the  Father,  by  whom  all  things 
be  made;"  and  the  Psalm,  "  Quicunque  vult,"  there  it  is  said,  "  God 
is  the  Father,  God  is  the  Son,  and  God  is  the  Holy  Ghost;  unmade  is  the 
Father,  unmade  is  the  Son,  and  unmade  is  the  Holy  Ghost."  And  thou 
then,  that  art  an  earthly  man,  by  what  reason  mayest  thou  say  that 
thou  makest  thy  Maker  ?  Whether  may  the  made  thing  say  to  the 
maker,  "  Why  hast  thou  made  me  thus  ?"  or  may  it  turn  again,  and 
make  him  that  made  it  ?  God  forbid!  Now  answerest  tlaou  that  sayest 
every  day  that  thou  makest  of  bread  the  body  of  the  Lord,  flesh  and 
blood  of  Jesus  Christ,  God  and  man ;  forsooth,  thou  answerest  greatly 
against  reason,  by  these  words  that  Christ  spake  at  his  supper,  on 
Serethur's  day,"  at  night,  (Matt,  xxvi.)  that  Christ  "  took  bread,  and 
blessed  it,  and  gave  it  to  his  disciples  and  apostles,  and  said,  (Mark  xiv.) 
"  Take  ye,  and  eat  ye,  this  is  my  body  which  shall  be  given  for  you. 
And  also  he  taking  the  cup,  and  did  give  thanks,  and  gave  to  them, 
and  said.  Drink  ye  all  hereof;  this  is  my  blood  of  the  New  Testament, 
which  shall  be  shed  out  for  many  into  the  remission  of  sins ;"  as  saith 
Luke,  (Luke  xxii.  19)  "  Wlaen  Jesus  had  taken  bread,  he  gave  thanks, 


Tlmisday  before  Easter. 


wycliffe's  wyckett.  277 

and  brake  it  to  them,  and  said,  Take  ye,  eat  ye;  this  is  my  body  that 
shall  be  given  for  you :  do  ye  this  in  remembrance  of  me." 

[VII.]  Now  rmderstand  ye  the  words  of  our  Saviour  Christ,  as  he 
spake  them  one  after  another,  as  Christ  spake  them.  For  he  took 
bread  and  blessed ;  and  yet  w:hat  blessed  he  ?  The  Scripture  saith  not 
that  Christ  took  bread  and  blessed  it,  or  that  he  blessed  the  bread 
which  he  had  taken.  Therefore  it  seemeth  more  that  he  blessed  his 
disciples  and  apostles,  whom  he  had  ordained  witnesses  of  his  passion, 
and  in  them  he  left  his  blessed  word,  which  is  the  bread  of  life,  as  it  is 
written,  "  Not  only  in  bread  lived  man,  but  in  every  word  that  pro- 
ceedeth  out  of  the  mouth  of  God."  (Matt,  iv.)  Also  Christ  saith,  "  I 
am  the  bread  of  life,  that  came  down  from  heaven."  (John  vi.)  And 
Christ  saith  often  in  Matthew,  "  The  words  that  I  have  spoken  to  you 
be  spirit  and  life."  (John  vi.  63.)  Therefore  it  seemeth  more  that  he 
blessed  his  disciples,  and  also  his  apostles,  in  whom  the  bread  of  life 
was  left  more  than  in  material  bread;  for  the  material  bread  hath  an 
end,  as  it  is  written  in  the  Gospel  of  Matthew  xv.,  that  Christ  said, 
"  All  things  that  a  man  eateth  goeth  down  into  the  draught  away," 
(Matt.  XV.)  and  it  hath  an  end  of  rooting ;  but  the  blessing  of  Christ 
kept  his  disciples  and  apostles  both  bodily  and  ghostly.  As  it  is  Avrit- 
ten,  that  "  none  of  them  perished,  but  the  son  of  perdition,  that  the 
Scriptuj-es  might  be  fulfilled."  (John  xvii.)  And  often  the  Scripture 
saith  that  "  Jesus  took  bread,  and  brake  it,  and  gave  it  to  his  disciples, 
and  said,  Take  ye,  eat  ye  ;  this  is  my  body,  that  shall  be  given  for 
you."  But  he  said  not,  "  This  bread  is  my  body,"  or  that  "  the  bread 
should  be  given  for  the  life  of  the  world."  For  Christ  saith,  "  What 
and  if  ye  shall  see  the  Son  of  man  ascend  up  where  he  was  before  ?  It 
is  the  Spirit  that  quickeneth,  the  flesh  profiteth  nothing."  (John  vi.) 

[Vin.]  Also  Christ  saith  in  the  Gospel,  "Verily,  verily,  I  say  unto 
you.  Except  the  wheat  corn  fall  into  the  ground  and  die,  it  bideth 
alone;  but  if  it  die,  it  bringeth  forth  much  fruit."  (John  xii.)  Here 
men  may  see  by  the  words  of  Christ,  that  it  behoved  that  he  died  in  the 
flesh,  and  that  in  his  death  was  made  the  fruit  of  everlasting  life  for 
all  them  that  beheve  on  him ;  as  it  is  written,  "  For  as  by  Adam  all 
die,  even  so  by  Christ  shall  all  live,  and  every  man  in  his  own  order  ;  for 
as  one  clearness  is  in  the  sun,  another  in  the  moon,  and  a  star  in  clear- 
ness [is]  nothing  in  comparison  to  the  sun,  even  so  is  the  again  rising  of 
the  dead  men.  For  we  be  sown  in  corruption,  and  shall  rise  again  incor- 
ruptible ;  we  are  sown  in  infirmity,  and  shall  rise  again  in  virtue ;  we 
are  sown  in  natural  bodies,  and  shall  rise  again  spiritual  bodies." 
(1  Cor.  XV.)  Then  if  Christ  shall  change  thus  our  deadly  bodies  by 
death,  and  God  the  Father  spared  not  his  own  Son,  as  it  is  written, 
(Matt.  Mark,  Luke,)  but  that  death  should  reign  in  him  as  in  us,  and 


278  wycliffe's  wyckett. 

that  he  should  be  transhited  into  a  spiritual  body,  the  first  again  rising 
of  dead  men ;  then  how  saith  hypocrites  that  take  on  them  to  make  our 
Lord's  body  too,  whether  make  they  the  glorified  body,  either  make 
they  again  the  spiritual  body,  which  is  risen  from  death  to  life,  either 
make  they  the  fleshly  body,  as  it  was  before  he  suffered  death  ?  and  if 
they  say,  also,  that  they  make  the  spiritual  body  of  Christ,  it  may  not 
be  so,  for  that  thing  that  Christ  said  and  did,  he  did  it  as  he  was  at 
supper,  before  he  suffered  his  passion,  as  it  is  written  that  the  spiritual 
body  of  Christ  rose  again  from  death  to  life.   (Matt,  xxviii.) 

[IX.]  Also  he  ascended  up  to  heaven,  and  he  will  abide  there  till  he 
come  to  judge  the  quick  and  the  dead  :  and  if  they  say  that  they  make 
Christ's  body  as  it  was  before  he  had  suffered  his  passion,  then  must 
they  needs  grant  that  Christ  is  to  die  yet  :  for  by  all  Scriptures  he  was 
promised  to  die,  and  that  he  gave  lordship  of  everlasting  life. 

Furthermore,  if  they  say  that  Christ  made  his  body  of  bread,  with 
what  words  made  he  it  ?  not  with  these  words,  (^Hoc  est  corpus  meiim) 
that  is  to  say,  in  English,  "  This  is  my  body  ;"  for  they  be  words  of 
giving,  and  not  of  making,  which  he  said  after  that  he  brake  the  bread, 
then  departing  it  among  the  disciples  and  apostles.  Therefore  if  Christ 
had  made  of  that  bread  his  body,  [he]  had  made  it  in  his  blessing,  or 
else  in  giving  of  thanks,  and  not  in  the  words  of  giving  ;  for  if  Christ 
had  spoken  of  the  material  bread  that  he  had  in  his  hand,  as  when  he 
said,  (Hoc  est  corpus  meuni)  "  This  is  my  body,"  and  it  was  made  before, 
or  else  the  word  had  been  a  lie  ;  for  if  ye  say,  "  This  is  my  hand,"  and 
if  it  be  not  a  hand,  then  am  I  a  liar  :  therefore  seek  it  busily,  if  ye  can 
find  two  words  of  blessing,  or  of  giving  of  thanks,  the  which  Christ  did, 
and  that  a  [11]  the  clerks  of  the  earth  knoweth  not,  for  if  ye  might  find 
or  know  it  those  words,  then  should  you  wax  great  masters  above 
Christ,  and  then  ye  might  be  givers  of  his  substance,  and  as  father  and 
maker  of  him,  and  that  he  should  worshij)  you,  as  it  is  written,  "  Thou 
shalt  worship  thy  father  and  mother."  (Exod.  xx.)  Of  such  as  desire 
such  worship  against  God's  law,  speaketh  St.  Paul  of  the  "  man  of  sin 
that  enhanceth  himself  as  he  were  God.  And  he  is  worshipped  over  all 
things  as  God,  and  showeth  himself  as  he  Were  God."  (2  Thess.  ii.) 

[X.]  Where  our  charge  be  guilty  in  this,  deem"  ye  or  they  that  know 
most,  for  they  say  that  when  ye  have  said,  Hoc  est  corpus  meum,  that  is 
to  say,  "  This  is  my  body,"  the  which  ye  call  "  the  words  of  conse- 
cration," or  else  of  making  ;  and  when  they  be  said  over  the  bread,  ye 
say  that  there  is  left  no  bread,  but  it  is  the  body  of  the  Lord  ;  but  truly 
there  is  nothing  but  a  heap  of  accidents,  as  whiteness,  ruggedness, 
roundness,  savoury,  touching,  and  tasting,  and  such  other  accidents. 


judge. 


wycliffe's  wyckett.  279 

Then  if  thou  sayest  that  flesh  and  blood  of  Christ,  that  is  to  say,  his 
manhood,  is  made  more,  or  increased  by  so  much  as  the  ministration  of 
bread  and  wine  is,  then  thou  must  needs  consent  that  that  thing  that 
is  not  God  to-day,  shall  be  God  to-morrow  ;  yea,  and  that  thing  which 
is  without  spirit  or  hfe,  but  groweth  in  the  field  by  kind,  shall  be  God 
another  time.  And  we  all  ought  to  believe  that  he  was  without  begin- 
ning, and  without  ending,  and  in  his  manhood  begotten  and  not  made  : 
(Matt.  i.  Luke  i.  Psa.  xvi.)  for  if  the  manhood  of  Christ  were  increased 
every  day,  by  so  much  as  the  bread  and  wine  draweth  that  ye  minister, 
he  should  wax  more  in  one  day  by  cart-loads  than  he  did  in  xxxii. 
years  when  he  was  here  in  earth.  And  if  thou  makest  the  body  of  the 
Lord  in  those  words,  Hoc  est  corpus  meum,  that  is  to  say,  "  This  is  my 
body,"  and  if  thou  mayest  make  the  body  of  the  Lord  in  those  words, 
"  This  is  my  body,"  thou  thyself  mtist  be  the  person  of  Christ,  or  else 
there  is  a  false  God, 

[XL]  For  if  it  is  thy  body,  as  thou  sayest,  then  it  is  the  body  of  a 
false  knave,  or  of  a  drunken  man,  or  of  a  lecherer,  or  full  of  other  sins  ; 
and  then  is  an  unclean  body  for  any  man  to  Avorship  for  God.  For  and 
Christ  had  made  there  his  body  of  material  bread  in  the  said  words,  as 
I  know  they  be  not  the  words  of  making,  what  earthly  man  had  power 
to  do  as  he  did  ?  for  in  all  Holy  Scripture,  from  the  beginning  of  Genesis 
to  the  end  of  the  Apocalypse,  there  be  no  words  written  of  the  making 
of  Christ's  body  ;  but  there  be  written  that  Christ  was  the  Son  of  the 
Father,  and  that  he  was  conceived  of  the  Holy  Ghost,  and  that  he  took 
flesh  and  blood  of  the  Virgin  Mary,  and  that  he  was  dead  on  the  third 
day,  and  that  he  ascended  to  heaven  very  God  and  man,  and  that  Ave 
should  believe  in  all  Scripture  that  be  written  of  him,  and  that  he  is  to 
come  to  judge  the  quick  and  the  dead,  and  the  same  Christ  Jesus,  Iving 
and  Saviour,  (Heb.  i.)  was  at  the  beginning  with  the  Father  and  the 
Holy  Ghost,  making  all  things  of  nought,  both  heaven  and  earth,  and 
all  things  that  be  in  it,  working  by  word  of  his  virtue  ;  for  he  said, 
"  Be  it  do,"  and  it  was  done,  (Gen.  i.)  as  whose  works  never  earthly 
man  might  comprehend,  either  make.  And  yet  the  words  of  the  making 
of  these  things  by  me,  written  in  the  beginning  of  Genesis,  even  as  God 
spake  them,  and  if  ye  cannot  make  the  work  that  he  made,  and  have 
the  words  by  which  he  made  it,  how  shall  he  make  him  that  made  the 
works  ?  and  you  have  no  words  of  authority,  either  power  left  you  on 
earth,  by  Avhich  ye  should  do  this,  but  as  ye  have  feigned  this  craft  of 
your  false  errors,  Avhicli  some  of  you' imderstand  not. 

[XIL]  For  it  is  prophesied,  Isaiah  vi.  and  xlii.,  chapter  of  Matthew 
xiii.,  and  Luke  viii.,  Mark  iv.,  "  Ye  shall  have  eyes  and  see  not,  and 
ears  and  hear  not,  and  ye  shall  see  prophecies  and  ye  shall  not  imder- 
stand,  lest  they  were  converted,  for  I  hide  them  from  the  hearts  of  those 


2f=i0  wycliffe's  wyckett. 

people  ;  their  hearts  are  greatly  fatted,  and  this  thing  is  done  to  you  for 
the  wickedness  of  your  errors  in  unbeHef ;  therefore  be  ye  converted 
from  your  worst  sin  ;"  as  it  is  Avritten,  when  Moses  was  in  the  hill  with 
God,  (Exodus  XX.)  the  people  made  a  calf,  and  worshipped  it  as  God, 
"  And  God  spake  to  Moses,  Go,  for  the  people  have  done  the  worst  sin 
to  make  and  worship  alien  gods."  (Exod.  xxxii.)  But  now  I  shall  ask 
you  a  word,  answer  ye  me  ;  Whether  is  the  body  of  the  Lord  made  at 
once  or  at  twice  ?  is  both  the  flesh  and  the  blood  in  the  host  of  the 
bread  ?  or  else  is  the  flesh  made  at  one  time,  and  the  blood  made  at 
other  time,  that  is  to  say,  the  wine  in  the  chalice  ?  If  thou  wilt  say, 
"  It  is  full  and  whole  the  manhood  of  Christ  in  the  host  of  bread,  both 
flesh  and  blood,  skin,  hair,  and  bones  ; "  then  makest  thou  to  worship  a 
false  god  in  the  chahce,  which  is  unconjured  when  ye  worship  the 
bread  ;  and  if  ye  say,  "  The  flesh  is  in  the  bread,  and  the  blood  in  the 
Avine,"  then  thou  must  grant,  if  thy  craft  be  true,  as  it  is  not  in  deed, 
that  the  manhood  of  Christ  is  departed,  and  that  he  is  made  two  times  : 
for  first  thou  takest  the  host  of  bread,  other  a  piece  of  bread,  and  make 
it,  as  ye  say,  and  the  innocent  people  worship  it.  And  then  thou  takest  to 
thee  the  chahce,  and  likewise  marrest,  makest  I  would  have  said,  the  blood 
[XIII.]  in  it,  and  then  worship  it  also  ;  and  if  it  be  so,  as  I  am  assured, 
that  the  flesh  and  blood  of  Christ  ascended,  then  be  ye  false  harlots"  to 
God  and  to  us  ;  for  when  we  shaU  be  household,*  ye  bring  to  us  the 
dry  flesh,  and  let  the  blood  be  away  ;  for  ye  give  us  after  the  bread 
wine  and  water,  and  sometimes  clean  water  unblessed,  rather  conjured, 
by  virtue  of  your  craft ;  and. yet  ye  say,  "  Under  the  host  of  bread  is 
the  fuU  manhood  of  Christ."  Then  by  your  own  confession  must  it 
needs  be  that  we  worship  a  false  god  in  the  chalice  which  is  unconjured 
when  we  worship  the  bread,  and  worship  the  one  as  the  other  ;  but 
where  find  ye  that  ever  Christ  or  any  of  his  disciples  taught  any  man 
to  worship  this  bread  or  wine  ? 

Therefore  what  shall  we  say  of  the  apostles  that  were  so  much  with 
Clirist,  and  were  called  by  the  Holy  Ghost  ?  had  they  forgot  it  to  set 
it  in  the  creed  when  they  made  it,  that  is.  Christian  men's  belief?  or 
else  we  might  say  that  they  knew  no  such  God  :  for  they  believe  in  no 
more  gods  but  in  Him  that  was  at  the  beginning,  and  made  of  nought 
all  things,  Hebrews  the  first.  Psalm  cii.,  visible  and  invisible  ;  which 
Lord  took  flesh  and  blood,  being  in  the  virgin  the  same  God.  But  ye 
have  many  false  ways  to  beguile  the  innocent  people,  and  sleights  of  the 
fiend. 

For  ye  say  that  in  every  host  either  j^iece  is  the  whole  manhood  of 
Christ,  cilher  full  substance  of  him.     For  ye  say,  "As  a  man  may  take 

"  cheats,  vile  persons.  '  as?cmb'ed  for  worship. 


wycliffe's  wyckett.  281 

a  glass,  and  break  the  glass  into  many  pieces,  and  in  every  piece 
properly  thou  mayest  see  thy  face,  and  thy  face  not  parted  ;  so,"  ye  say, 
"  the  Lord's  body  is  in  each  host  either  piece,  and  his  body  not  parted." 
And  tliis  is  a  foul  subtil  question  to  beguile  an  innocent  fool. 

[XIV.]  But  wiU  ye  take  heed  of  this  subtil  question,  how  a  man  may 
take  a  glass  and  behold  the  very  likeness  of  his  own  face,  and  yet  it  is 
not  his  face,  but  the  likeness  of  his  face  ?  for  and  it  were  his  very  face, 
then  he  must  needs  have  two  ftices,  one  on  his  body,  and  another  in  the 
glass.  And  if  the  glass  were  broken  in  many  places,  so  there  should  be 
many  faces,  more  by  the  glass  than  by  the  body,  and  each  man  shall 
make  as  many  faces  to  them  as  they  would  :  but  as  ye  may  see  the 
mind  or  likeness  of  your  face,  and  it  is  not  the  very  face,  but  the  figure 
thereof,  so  the  bread  is  the  figure  or  mind  of  Christ's  body  in  earth  ; 
and  therefore  Christ  said,  "  As  oft  as  ye  do  this  thing,  do  it  in  mind  of 
me."  (Luke  xxii.)  Also  ye  say,  "  As  a  man  may  light  many  candles  at 
one  candle,  and  the  light  of  that  candle  never  the  more  nor  never  the 
less  ;  so,"  ye  say,  "  that  the  manhood  of  Christ  descendeth  into  each 
part  of  every  host,  and  the  manhood  of  Christ  never  the  more  nor  less," 
— where  then  becometh  your  ministrations  ?  For  if  a  man  light  many 
candles  at  one  candle,  as  long  as  they  burn  there  will  be  many  candles 
lighted,  and  as  well  the  last  candle  as  the  first ;  and  so  by  this  reason, 
if  ye  shall  fetch  your  word  at  God,  of  god  make  god,  there  must  be 
many  gods,  and  that  is  forbidden  in  the  first  commandment.  (Exod.  xx.) 
And- as  for  making  more,  either  making  less  of  Christ's  manhood,  it 
lieth  not  in  your  power  to  come  there  nigh,  neither  touch  it,  for  it  is 
ascended  into  heaven  in  a  spiritual  body,  (Matthew  xxviii.)  which  he 
suffered  not  Magdalene  to  touch,  when  her  sins  were  forgiven  to  her. 
(John  XX.  17.) 

[XV.]  Therefore  aU  the  sacraments  that  be  left  here  in  earth  be  but 
minds  of  the  body  of  Christ ;  for  a  sacrament  is  no  more  to  say,  but  a 
sign  or  mind  of  a  thing  passed  or  a  thing  to  come  :  for  when  Jesus 
spake  of  the  bread,  and  said  to  his  disciples,  Luke  the  xxii.,  "  As  ye  do 
this  thing,  do  it  in  mind  of  me,"  it  was  set  for  a  mind  of  good  things 
of  Christ's  body.  But  when  the  angel  showed  to  John  (Apocalypse 
xvii.)  the  sacraments  of  the  woman,  and  of  the  beast  that  bare  her,  it 
was  set  for  a  mind  of  evil  things  to  come  on  the  face  of  the  earth,  and 
great  stroying"  of  the  people  of  God.  (Luke  xxii.  19.)  And  in  the  old 
law  there  were  many  figures  or  minds  of  things  to  come.  For  the  body 
of  Christ  and  circumcision  was  commanded  unto  a  law,  (Gen.  xvii.  12) 
and  he  that  kept  not  the  law  was  slain.  And  yet  St.  Paul  saith,  (Ro- 
mans ii.)  "  And  neither  it  is  circumcision  that  is  openly  in  the  flesh, 


282  WYCLIFFES    WYCKETT. 

but  he  that  is  circumcised  of  heart  in  spirit,  not  in  letter,  whose 
praising  is  not  of  men,  but  of  God."  Peter  saith,  the  third  chapter, 
^'  And  so  baptism  of  like  form  maketh  not  iis  safe,  but  the  putting  away 
of  filthiness  of  the  flesh,  and  the  axing  of  good  conscience  in  God,  by 
the  again  rising  of  our  Lord  Jesus  Christ  from  the  dead,  that  we  should 
be  made  heirs  of  everlasting  life,  he  yeade"  into  heaven,  and  angels, 
and  powers,  and  virtues  being  made  subjects  to  him."  And  also 
the  Scriptures  say  of  John  Baptist,  Matthew  the  third  chapter,  that  he 
"  preached  in  wilderness  and  said  :  A  stronger  than  I  shall  come  after 
me,  and  I  am  not  worthy  to  kneel  down  and  unlace  his  shoe."  And 
yet  Christ  said  that  he  was  more  than  a  prophet. 

[XVI.]  Isaiah  saith,  the  xl.  chapter,  Matthew  xi.  How  many  say  ye  be 
worthy  to  make  his  body  and  yet  your  works  beareth  witness  that  ye 
be  no  less  the  prophets  ;  for  if  ye  did  ye  should  not  teach  the  people  to 
worship  the  sacraments  or  minds  of  Christ,  for  Christ  himself,  which 
sacraments  or  figures  be  la-vvful  that  God  taught  them  and  left  them 
unto  us,  as  the  sacrifices  other  minds  of  the  old  law  was  full  good, 
as  it  is  written,  "  They  that  keep  them  should  live  in  those."  Paul, 
Romans  x.  :  and  so  the  bread  that  Christ  brake  was  left  to  us  for  mind 
of  things  passed  for  the  body  of  Christ,  that  we  should  believe  he  was  a 
very  man  in  kind  as  we,  as  God  in  our  virtue,  and  that  his  manhood 
was  siistaiued  in  food  as  ours  be  ;  for  Saint  Paul  saith,  "  He  was  very 
man,  and  in  habit  he  was  found  as  man."  (Phil.  ii.  7.)  And  so  we 
must  believe  that  he  was  very  God  and  man  together,  and  that  he  styed* 
up  very  God  and  man  to  heaven,  and  that  he  shall  be  there  till  he  come 
to  deem''  the  world.  And  that  we  may  not  see  him  bodily  being  in 
this  life,  as  it  is  written,  Peter  i.  :  for  he  saith,  "  Whom  ye  have  not  ye 
love,  into  whom  ye  now  not  seeing  believe."  And  John  saith  in  the 
first  Gospel,  "  No  man  saw  God,  no  but  the  only  begotten  Son  that  is  in 
the  Father  he  hath  told  out."  (John  i.  18.)  And  John  saith  in  his 
Epistle,  the  iii.  chapter,  "  Every  man  that  sinneth  seeth  not  him,  neither 
knows  him."  By  what  reason,  then,  say  ye,  that  be  sinners,  that  ye  make 
God?  Truly  this  must  needs  be  the  worst  sin,  to  say  that  ye  make  God; 
and  it  is  the  "  abomination  of  discomfort,"  that  is  said  in  Daniel  the 
prophet, "  standing  in  the  holy  place  ;  he  that  readeth  let  him  understand." 
(Dan.  xi.  32.)  Also  Luke  saith,  xxii.,  that  Christ  "  took  the  cup  after  that 
he  had  supped,  and  did  give  thanks  and  said.  This  cup  is  the  new  testa- 
ment in  my  blood  that  shall  be  shed  into  the  remission  of  sins  for  man." 

[XVII.]  Now  what  say  ye, — the  cup  which  he  said  is  the  new  testa- 
ment in  my  blood,  was  it  a  material  cup  in  which  the  wine  was  that  he 
gave  his  disciples  wine  of,  or  was  it  his  most  blessed  body  in  which  the 


judge. 


WYCLIFFES  WYCKETT.  283 

blessed  blood  Avas  kept  till  it  were  shed  out  for  the  sins  of  them  that 
should  be  made  safe  by  his  passion  ?  Needs  we  must  say  that  he  spake 
of  his'  holy  body,  as  he  did  when  he  called  his  passion  either  suffering 
in  body  a  cup  when  he  prayed  to  his  Father,  or  he  went  to  his  passion, 
Matthew  xxvi.,  and  said,  "  If  it  be  possible  that  this  cup  pass  from  me, 
but  if  thou  wilt  that  I  drink  it,  thy  will  be  done  ?"  He  spake  not  here 
of  the  material  cup  in  which  he  had  given  his  disciples  drink,  for  it 
troubled  not  him  ;  but  he  prayed  for  his  great  sufferance  and  bitter,  the 
which  he  suffered  for  our  sins  and  not  for  his.  And  if  he  spake  of  his 
holy  body  and  passion  when  he  said,  "  This  cup  is  the  new  testament  in 
my  blood,"  so  he  spake  of  his  holy  body,  when  he  said,  "  This  is  my  body 
that  shall  be  given  for  you,"  and  not  of  the  material  bread  which  he  had 
in  his  hand.  Also,  in  another  place,  be  calleth  his  passion  a  cup, 
Matthew  xx.,  where  the  mother  of  Zebedee's  sons  came  to  him,  and 
axed"  of  him  that  her  two  sons,  Avhen  he  came  to  his  kingdom,  might 
sit  one  of  his  right  side  and  one  at  his  left  side.  And  he  answered  and 
said,  "  Woman,  thou  wottest'  not  what  thou  axest."^  Then  he  said  to 
them  :  May  ye  drink  the  cup  that  I  shall  drink  ?  and  they  said,  Yea, 
Lord.  And  he  said,  "  Ye  shall  drink  of  my  cup,  but  to  sit  on  my  right 
hand,  it  is  not  mine  to  give,  but  to  the  Father  it  is  proper."  But  in 
that  he  said,  "  Ye  shall  drink  of  my  cup,"  he  promised  them  to  suffer 
tribulation  of  this  world  as  he  did,  by  the  which  they  should  enter  into 
life  everlasting,  and  to  be  both  on  his  right  hand. 

[XVIII.].  And  thus  ye  may  see  that  Christ  spake  not  of  the  material 
cup,  neither  of  himself  nor  of  his  apostles,  neither  of  material  bread, 
neither  of  material  wine.  Therefore  let  every  man  wisely  with  meek 
prayers  and  great  study,  and  also  charity,  read  the  words  of  God  and 
Holy  Scripture  :  but  many  of  you  be  hke  the  mother  of  Zebedee's  sons, 
to  whom  Christ  said,  "  Thou  wottest  not  what  thou  axest."  So  many 
of  you  wot  not  what  ye  axe  or  what  ye  do  ;  for  if  ye  did,  ye  would 
not  blaspheme  God  as  ye  do,  to  set  an  alien  god  instead  of  the  living 
God.  Also  Christ  saith,  John  xv.,  "  I  am  a  very  vine !"  Wherefore 
worship  ye  not  the  vine  for  God  as  ye  do  the  bread  ?  Wherein  was 
Christ  a  very  vine  ?  or  wherein  was  the  bread  Christ's  body  V  in  figura- 
tive speech,  which  is  hid  to  the  understanding  of  sinners.  Then  if 
Christ  became  not  a  material,  neither  an  earthly  vine,  neither  material 
vine  became  the  body  of  Christ  ;  so  neither  the  bread,  material  bread, 
was  not  changed  from  his  substance  to  tlesh  and  blood  of  Christ. 

Have  ye  not  read  John  ii.,  when  Christ  came  into  the  temple,  they 
axed  of  him  what  token  he  would  show,  that  they  might  believe  him  ? 
And  he  answered  lanto  them,  "  Cast  down  tliis  temple,  and  in  three 

»  requested.  '  knowest.  '■  askest. 


284  wycliffe's  wyckett. 

days  I  shall  raise  it  again  ; "  which  words  were  fulfilled  in  his  rising 
again  from  death.  But  when  he  said,  "  Undo  this  temple,"  in  that, 
that  he  said  this,  they  were  deceived,  for  they  understood  it  fleshly,  and 
had  went"  that  he  had  spoken  of  the  temple  of  Jerusalem,  for  because 
he  stood  in  it.  And  hereof  they  accused  him  at  his  passion,  full 
falsely.  Matt.  xxvi. ;  for  he  spake  of  the  temple  of  his  blessed  body, 
which  rose  again  in  the  third  day.  And  right  so  Christ  spake  of 
his  holy  body,  when  he  said,  "  This  is  my  body,  which  shall  be  given 
for  you,"  Luke  xxii.,  which  was  given  to  death,  and  into  rising  again,  to 
bUss  for  all  that  shall  be  saved  by  him.  But  like  as  they  accused  him 
falsely  of  the  temple  of  Jerusalem,  right  now-a-days  they  accuse  falsely 
against  Christ,  and  say,  that  Christ  spake  of  the  bread  that  he  brake 
among  his  apostles  ;  for  in  that  Christ  said  this,  they  be  deceived,  take 
it  fleshly,  and  turn  it  to  the  material  bread,  as  the  Jews  did  to  the 
temple  ;  and  on  this  false  understanding,  they  make  abomination  of 
discomfort,  that  is  said  Daniel  the  prophet  xi.,  and  Matthew  xxiv., 
standing  in  the  holy  place,  "  He  that  readeth,  let  him  understand." 
Now,  therefore,  pray  we  heartily  to  God,  that  this  evil  time  may 
be  made  short  for  the  chosen  men,  as  he  hath  promised  in  his  blessed 
Gospel,  Matt.  xxiv.  And  the  large  and  broad  way,  that  leadeth  to 
perdition,  may  be  stopped  ;  and  the  strait  and  narrow  way,  that  leadeth 
to  bliss,  may  be  made  open  by  Holy  Scriptures,  that  we  may  know 
which  is  the  will  of  God,  to  serve  him  in  syckerness  *"  and  holiness,  in  the 
dread  of  God,  that  we  may  find  by  him  a  way  of  bUss  .everlasting. 
So  be  it. 

*  imagined.  '  truth. 


[Note.]  The  Roman  numerals  in  the  margin,  show  the  commencement  of  the  several  pages  in 
the  edition  of  1546;  the  Scripture  references,  which  are  similarly  marked,  have  been  added  in  the 
present  edition. 


WHY   POOR   PRIESTS   HAVE    NO    BENEFICES. 


WHY   POOR   PRIESTS   HAVE    NO    BENEFICES. 


CHAPTER  THE  FIEST. 

Some  causes  menen"  some  poor  priests  to  receive  not  benefices.  The 
first  for  dread  of  simony  :  the  second  for  dread  of  misspending  poor 
men's  goods:  the  thii^d  for  dread  of  letting*  of  better  occupation  that  is 
more  light  or  easy,  more  certain,  and  more  profitable  on  every  side. 
For  if  men  should  come  to  benefices  by  gift  of  prelates,  there  is  dread 
of  simony  ;  for,  commonly,  they  take  the  first-fruits  or  other  pensions, 
or  hold  curates  in  office  in  their  courts  or  chapels,  or  other  vain  offices, 
far  from  priests  taught  and  ensampled  of  Christ  and  his  apostles.  So 
that  commonly  such  benefices  come  not  freely,  as  Christ  commandeth, 
but  rather  for  worldly  winning,"  or  flattery,  or  praising,  and  thank  of 
mighty  men  and  lords,  and  not  for  ableness  or  cunning''  of  God's  law, 
and  true  preaching  of  the  Gospel,  and  ensample  of  holy  life  ;  and  there- 
fore commonly  these  prelates  and  receivers  be  fouled  with  simony,  that 
is  cursed  heresy,  as  God's  law  and  man's  law  teacheth  openly,  and  many 
saints.  And  great  marvel  it  is  so  now,  that  since  St.  Gregory  saith,  in 
plain  law  of  the  church  and  other  books,  that  such  men  as  desire 
benefices  should  not  have  them,  but  men  that  flee  them  for  dread  of 
unableness  of  themselves,  and  great  charge,  as  did  Moses,  Jerom,  Austin, 
Gregory,  and  holy  saints.  And  now  who  can  fast  run  to  Kome,  and 
bear  gold  out  of  the  land,  and  pay  it  for  dead  lead,  and  a  little  vrriting, 
and  strive  and  plead  and  curse  for  tithes,  and  other  temporal  profits, 
that  be  cleped*  with  Antichrist's  clerks  rights  of  holy  church,  shall 


»  lead  or  constrain.  »  hindering.  '  profit. 

''  knowledge.  '  called. 


288  WHY  POOR  PRIESTS  HA^'E  NO  BENEFICES. 

have  great  benefices  of  cure  of  many  thousands  souls,  though  he  be 
vinable  of  cunning "  of  Holy  Writ,  nor  in  ■will  to  teach  and  preach  to  his 
subjects  but  of  cursed  life,  and  wicked  ensample  of  pride,  of  covetous- 
ness,  gluttony,  lechery,  and  other  great  sins.  But  if  there  be  any  simple 
man  that  desireth  to  live  well,  and  teach  truly  God's  law,  and  despise 
pride  and  other  sins,  both  of  prelates  and  other  men,  he  sliaU  be  holden  a 
hypocrite,  a  new  teacher,  a  heretic,  and  not  suffered  to  come  to  any 
benefice.  But  if  in  any  little  poor  place  to  live  a  poor  life,  he  shall  be 
so  piu-sued  and  slandered,  that  he  shall  be  put  out  by  wiles,  cautels,* 
frauds  and  worldly  violence,  and  imprisoned,  disgraced,  or  burnt,  if 
Antichrist's  clerks  may  for  any  gold  and  cursed  leasings."  And  if  lords 
shall  present  clerks  to  benefices,  they  will  have  commonly  gold  in  great 
quantity,  and  hold  these  ciu-ates  in  their  worldly  office,  and  suffer  the 
wolves  of  hell  to  strangle  men's  souls,  so  that  tliey  have  much  gold,  and 
their  office  done  for  nought,  and  their  chapels  holden  up  for  vain  glory 
or  hypocrisy,  and  yet  they  will  not  present  a  clerk  able  of  cunning"  of 
God's  law,  and  good  life,  and  holy  ensample  to  the  people,  but  a  kitchen 
clerk,  or  a  penny  clerk,  or  wse  in  biiilding  of  castles,  or  worldly  doing, 
though  he  cannot  read  well  his  psalter,  and  knoweth  not  the  command- 
ments of  God,  nor  the  sacraments  of  holy  church.  And  yet  some  lords, 
to  colour  their  simony,  will  not  take  for  themselves,  but  kenerchiefs  "*  for 
the  lady,  or  a  palfrey,^  or  a  tun  of  wine.  And  when  some  lords  would 
present  a  good  man,  and  able  for  love  of  God  and  Christian  souls,  then 
some  ladies  be  means  to  have  a  dancer,  a  tripper  on  tapis  ,-^  or  hunter, 
or  hawker,  or  a  wild  player  of  summer's  games,  for  flattering  and  gifts 
going  betwixt ;  and  if  it  be  for  dancing  in  bed,  so  much  the  worse. 
And  thus  it  seemeth  that  both  prelates  and  lords  commonly  make  a 
cui'sed  Antichrist,  and  a  quick  fiend  to  be  master  of  Christ's  people,  for 
to  lead  to  hell  to  Satan  their  master  ;  and  suffer  not  Christ's  disciples  to 
teach  Christ's  Gospel  to  his  children,  for  to  save  their  souls.  And  so 
travail  to  exile  Christ  and  his  law  out  of  his  heritage,  that  is  Christian 
souls,  that  he  bought  not  with  rotten  gold  nor  silver,  but  with  his 
precious  heart- blood  that  he  shed  on  the  cross  by  most  burning  charity. 
But  in  this  presenting  of  evil  curates,  and  holding  of  curates  in  worldly 
office,  letting*'  them  from  their  ghostly  cui-e,  be  three  degrees  of  traitery  * 
against  God  and  his  people.  The  first  is  in  prelates  and  lords  that  thus 
hold  curates  in  their  worldly  office  :  for  they  have  their  high  states  in 
the  church,  and  lordships,  for  to  purvey^  true  curates  to  the  people,  and 
to  maintain  them  in  God's  law,  and  punish  them  if  they  fail  in  their 
ghostly  cure,  and  by  this  they  hold  their  lordships  of  God.     Then  if 


"knowledge.  *  contrivances.  'lies.        •'kerchief  or  mantle.  •  a  ridinjf-horse. 

/  tapestry.  i  hindering.  *  treachery.  '  provide. 


WHY  POOR  PRIESTS  HAVE  NO  BENEFICES.  289 

they  make  evil  curates,  and  hold  them  in  their  worldly  office,  and  let" 
them  to  lead  God's  people  the  rightful  way  to  heaven,  but  help  them 
and  constrain  them  to  lead  the  people  to  hell- ward,  by  withdrawing  of 
God's  word,  and  by  evil  ensample  giving,  they  be  wayward  traitors  to 
God  and  his  people,  and  vicars  and  procvirators  of  Satan.  Yet  mere 
traitery*  is  in  false  curates  that  give  mede''  or  hire,  to  come  into  such 
worldly  offices,  for  to  spare  their  muck  and  lay  it  in  treasure,  and  to 
get  lordship  and  maintenance  against  ordinances,  that  they  dare  not 
clepe''  them  to  residence,  and  save  their  souls,  but  couch «  in  lords' 
courts,  and  lusts,  and  ease  of  their  flesh,  for  to  get  more  fat  benefices, 
and  plumose  not  speedily  to  do  their  ghostly  office.  More  is  to  the 
lords  that  be  led  with  such  cursed  heretics,  Antichrists,  traitors  to  God 
and  his  people,  namely,  traitors  to  lords  themselves  :  where  lords  might 
not  find  in  all  their  lordship  true  worldly  men  to  rule  their  household 
and  worldly  offices,  but  if  they  take  thereto  curates  that  be  openly  false 
traitors  to  God  and  his  people  :  where  lords  be  so  blinded,  that  they 
perceive  not  that  such  traitors  that  openly  be  false  to  God,  that  they 
will  much  more  be  false  to  them.  But  the  most  traitery*  is  in  false 
confessors,  that  should  by  their  office  warn  prelates  and  lords  of  this 
great  peril,  and  clerks  also  that  they  hold  none  such  curates  in  their 
worldly  offices,  for  they  do  not  this  lest  they  should  lessen  lordship  and 
friendship  and  gifts,  and  welfare  of  their  stinking  belly,  and  so  they 
sillen/  Christian  souls  to  Satan,  for  to  have  likings  of  their  stinking 
belly,  and  make  prelates  and  lords  and  curates  to  live  in  sin  and 
traitery*"  against  God  and  his  people,  and  so  against  the  hire  that  lords 
give  their  confessors,  they  deceive  them  in  their  souls'  health,  and 
maintain  them  in  cursed  traitery ''  of  God  and  his  people  :  and  thus 
almost  all  the  world  goeth  to  hell  for  this  cursed  simony  and  false  con- 
fessors. For  commonly  prelates,  lords,  and  curates,  be  envenomed  with 
this  heresy  of  simony, -and  never  do  veryS'  repentance  and  satisfaction 
therefore.  For  when  they  have  a  fat  benefice,  gotten  by  simony,  they 
forsake  it  not,  as  they  be  bound  by  their  own  law,  but  wittingly'^  use 
forth  that  simony,  and  live  in  riot,  covetousness,  pride,  and  do  not  their 
office,  neither  in  good  ensample,  nor  in  true  teaching.  And  thus 
Antichrist's  clerks,  enemies  of  Christ  and  his  people,  by  money  and 
flattery  and  fleshly  love,  gathering  to  them  leading  of  the  people,  and 
forbare*  true  priests  to  teach  them  God's  law  ;  and  therefore  the  blind 
leadeth  the  blind,  and  both  parts  run  into  sin,  and  full  many  to  hell  ; 
and  it  is  huge  wonder  that  God  of  his  righteousness  destroyeth  not  the 
houses  of  prelates  and  lords  and  curates,  as  Sodom  and  Gomorrah, 
for  this  heresy,  extortion,  and  other  cursedness  that  they  havest.-' 


«  hinder. 

'  treachery. 

'  reward. 

•'  call. 

'  live. 

/  sell. 

•:  true. 

'•  knowingly. 
U 

'  withhol.l. 

;  frequent. 

290  WHY  POOR  PRIESTS  HAVE  NO  BENEFICES. 


CHAPTER  THE  SECOND. 

Yet  though  poor  priests  might  freely  get  presentation  of  lords  to  have 
benefices  with  cure  of  souls,  they  dread  of  misspending  of  poor  men's 
goods.     And   this    is    more  dread  than  the  first  anemptis"  their  own 
persons.     For  priests  owen'  to  hold  them  paid  with  food  and  hiling," 
and  as  St.  Paul  teacheth  :  and  if  they  have  more  it  is  poor  men's  good, 
as  their  own  law,  and  Jerom  and  God's  law  say,  and  they  be  keepers 
thereof  and  procurators  of  poor  men.     But  for  institution  and  induction 
he  shall  give  much  of  this  good  that  is  poor  men's  to  bishops'  offices, 
archdeacons,  and  officials  that  be  too  rich,  and  not  freely  come  thereof. 
And  when  bishops  and  their  officers  come  and  feign  to  visit,  though 
they  nourish  men  in  open  sin  for  annual  rent,  and  do  not  their  office, 
but  sell  souls  to  Satan  for  money,  wretched  curates  be  needed  to  feast 
them  richly,  and  give  procuracy  and  synage,''  yea,  against  God's  law 
and   man's,  and  reason,  and  against  their  conscience,   and   also   they 
should  not  be  suffered  to  teach  truly  God's  law  to  their  own  subjects, 
and  warn  them  of  false  prophets,  who  deceive  them  both  in  belief  and 
teaching  and  good  life,  and  earthly  goods,  as  Christ  doth  in  the  Gospel, 
and  commandeth  curates  to  do  the  same  upon  pain  of  their  damnation. 
For  then  they  must  cry  to  the  people  the  great  sins  of  prelates,  and 
other  new  feigned  rehgious,  as  God  biddeth  ;    but  they  deem  that  such 
sad  reprovings  of  sin  is  envy,  slandering  of  prelates,  and  destroying  of 
holy  church.     And  they  shullen^  not  be  suffered  to  do  sharp  executions 
of  God's  law  against  their  subjects,  be  they  never  so  openly  cursed  of 
God  and  slandered  of  Christian  rehgion,  if  the  high  clerks  of  Antichrist 
have  gifts  and  pensions  by  year  to  suffer  cursed  men  in  open  avowtery/ 
and  other  sins.     For  when  they  be  falsely  amended  by  officials  and 
deans,    no   man    be  hardy  to  waken  them  out  of  their  lusts   of  sin, 
for  that  should   destroy  jiuisdiction,    and   winnings'  of  prelates ;  and 
their  cursed  extortion  is  called  '  the  great  alms  of  Antichrist.'     But 
hereby  they  make  large  kitchens,  hold  fat  horse  and  hounds,  and 
hawks,  and  strumpets  gaily  arrayed,  and  suffer  poor  men  to  starve  for 
mischief,  and  yet  suffer  and  constrain  them  to  go  the  broad  way  to  hell. 
Also  many  times  their  patrons  getters  of  country  and  idle  shaveldoos* 

"  concerning.  ''  ought.  '  clothing.  ''  synodal  rent  paid  to  tht  bishop. 

<  shall.  ^  adultery.  n  profit.  «  liatterers. 


WHY  POOR  PRIESTS  HAVE  NO  BENEFICES.  291 

will  look  to  be  feasted  of  such  curates,  and  else  make  them  lose  that 
little  thing  that  they  and  poor  men  shall  live  by.  So  that  they  shall 
not  spend  the  dymes"  and  offerings  after  good  conscience  and  God's 
law,  but  waste  them  on  such  mighty  and  rich  men,  and  idle,  and  else 
for  travail,  cost  and  enmity,  and  despising  that  they  shall  suffer ;  and  on 
the  other  side,  for  dread  of  conscience  therein,  is  better  to  forsake  aU 
than  hold  it  forth.  Also  each  good  day  commonly  these  small  curates 
shall  have  letters  from  their  ordinaries  to  summon,  and  to  curse  poor 
men  for  nought,  but  for  covetousness  of  Antichrist's  clerks,  and  but  if 
they  not  summon  and  curse  them  though  they  know  no  cause  why 
anemptis*  God's  law,  they  shall  be  hurled  and  summoned  from  day  to 
day,  from  far  place  to  farther,  or  cursed,  or  lose  their  benefice  or 
profits  thereof.  For  else  as  prelates  feign  they  by  their  revelry  shall 
soon  destroy  prelates'  jurisdiction,  power,  and  winning.  *=  Also,  when  poor 
priests  first  holy  of  life,  and  devout  in  their  prayers,  be  beneficed  ;  but 
if  they  be  not  worldly  and  busy  about  the  world,  to  make  great  feasts 
to  rich  parsons  and  vicars,  and  rich  men,  and  costly  and  gaily  arrayed, 
and  their  state  axeth,"^  by  false  doom«  of  the  world,  they  shall  be  hated 
and  hayned/  on  as  hounds,  and  each  man  to  peirS'  them  in  name  and 
Avorldly  goods,  and  so  many  ciirsed  deceits  hath  Antichrist  brought 
up  by  his  worldly  clerks  to  make  curates  to  misspend  poor  men's 
goods,  and  not  truly  do  their  office,  or  else  to  forsake  all,  and  let  Anti- 
christ's clerks  as  lords  of  this  world,  yea,  more  cruelly  than  other 
tyrants,  rob  the  poor  people  by  feigned  censures,  and  teach  the  fiend's 
lore,*  both  by  open  preaching  and  ensample  of  their  cursed  life.  Also, 
if  such  curates  be  stirred  to  go  learn  God's  law,  and  teach  their 
parishioners  the  Gospel,  commonly  they  shall  get  no  leave  of  bishops 
but  for  gold ;  and  when  they  shall  most  profit  in  then-  learning,  then 
shall  they  be  clepid'  home  at  the  bishop's  wiU.  And  if  they  shall  have 
any  high  sacraments,  or  points  of  the  high  prelates,  commonly  they 
shall  buy  them  with  poor  men's  goods,  both  against  high  prelates, 
anemptis*  rich  men  of  coimtry,  as  patrons,  parsons,  and  other  getters  of 
country,  and  their  own  kin,  for  fiime  of  the  world,  and  for  shame,  and 
evil  deeming'^  of  men.  And  certes'  it  is  a  great  wonder  that  God 
suffereth  so  long  this  sin  unpunished  openly  ;  namely,  of  prelates'  courts 
that  be  dens  of  thieves,  and  larders  of  heU  :  and  so  of  their  officers  that 
be  subtle  in  malice  and  covetousness,  and  of  lords  and  mighty  men  that 
shall  destroy  this  wrong  and  other,  and  maintain  truth  and  God's 
servants,  and  now  maintain  Antichrist's  falseness  and  his  clerks  for  part 


tithes. 

*  concerning. 

'  prolit. 

''  asketh  or  requiretli 

judgment. 

/  baited. 

?  impair  or  injure. 

*  learning  or  lesson. 

called. 

'■  judging. 

'  certainly. 

u2 

292  WHY  POOR  PRIESTS  HAVE  NO  BENEFICES. 

of  tlie  winning. "  And  how  simple  priests  durst  take  such  benefices. 
But  if  they  were  mighty  of  cunning*'  a  good  life,  and  hearty  agenstond'' 
these  wrongs,  and  more  that  we  may  now  touch  for  the  multiphcity  and 
subtle  coloviring  by  hypocrisy.  But  certes*^  God  sufFereth  such  hypo- 
crites and  tyrants  to  have  name  of  prelates  for  great  sins  of  the  people 
and  unworthiness  thereof,  that  each  part  lead  other  to  hell  by  bhndness 
of  the  fiend.  And  this  is  a  thousand-fold  more  vengeance  that  if  God 
destroy  both  parts  and  all  their  goods,  and  earth  therewith,  as  he  did  by 
Sodom  and  Gomorrah.  For  the  longer  that  they  Uve  thus  in  sin,  the 
greater  pains  shall  they  have  in  hell,  but  if  they  amend  them.  And 
this  dread  and  many  more,  maketh  some  poor  priests  to  receive  more 
benefices. 


CHAPTER  THE  THIRD. 


But  yet  though  poor  priests  might  have  freely  presentation  of  lords, 
and  be  helped  by  maintaining  of  kings,  and  help  of  good  commons  from 
extortions  of  prelates  and  other  misspending  of  these  goods  that  is  full 
hard  in  this  reign  of  Antichrist's  clerks  ;  yet  they  dread  sore  that  by 
singular  cure  ordained  of  sinful  men  they  should  be  letted^  from  better 
occupation,  and  from  more  profit  of  holy  church.  And  this  is  the  most 
dread  of  all  as  anemptis-^  their  persons  ;  for  they  have  cure  and  charge 
at  the  full  of  God  to  help  their  brethren  to  heavenward,  both  by  teach- 
ing, praying,  and  ensample  giving.  And  it  seemeth  that  they  shall 
most  easily  fulfil  this  by  general  cure  of  charity  as  did  Christ  and  his 
apostles,  though  they  bind  them  not  to  our  singular  place  as  a  tey^  dog. 
And  by  this  they  most  sickerly^  save  themselves,  and  help  their 
brethren  :  for  now  they  be  free  to  flee  from  one  city  to  another,  when 
they  be  pursued  of  Antichrist's  clerks,  as  biddeth  Christ  in  the  Gospel. 
Also  now  they  may  best  without  challenging  of  men  go  and  dwell  among 
the  people  where  they  shall  most  profit,  and  in  convenable'  time  come 
and  go  after  stirring  of  the  Holy  Ghost,  and  not  be  bound  by  sinful 
men's  jurisdiction  from  the  better  doing.  Also  now  they  sue*  Christ 
and  his  apostles  near,  in  thiis  taking  alms  wilfully  and  freely  of  the 
people  that  they  teach,  than  in  taking  dymes'  and  offerings  by  custom 
that  sinful  men  ordain,  and  use  now  in  the  time  of  grace.     Also  this  is 

"  profit.  '  knowledge.  <•  resist  or  withstand.  ''  certainly. 

'  hindered.  /  concerning.  ?  tied  up.  ■*  securely. 

'  convenient.  *  follow.  '  tithes. 


WHY  POOR  PRIESTS  HAVE  NO  BENEFICES.  293 

more  meedful"  in  both  sides  as  they  understand  by  Christ's  hfe,  and  his 
apostles :  for  thus  the  people  giveth  them  alms  more  wilfully  and 
devoutly,  and  they  take  it  more  meekly,  and  be  more  busy  to  have, 
keep,  and  teach  God's  law  ;  and  so  it  is  the  better  for  both  sides.  Also 
by  this  manner  might  and  should  the  people  give  freely  their  alms  to 
true  priests  that  truly  keep  their  order  and  freely  and  openly  taught  the 
Gospel,  and  withdraw  from  wicked  priests,  and  not  to  be  constrained  to 
pay  their  tithes  and  offerings  to  open  cursed  men,  and  not  maintain 
them  in  their  open  cursedness.  And  thus  should  simony,  covetousness, 
and  idleness  of  worldly  clerks  be  laid  down,  and  holiness  and  true  teach- 
ing and  knowing  of  God's  law  be  brought  in  both  in  clerks  and  lewd' 
men :  also  thus  should  striving,  pleading,  and  cursing  for  dymes  '^ 
and  offerings,  and  hate  and  discord  among  priests  and  lewd  men  be 
ended,  and  unity,  peace,  and  charity  be  maintained  and  kept.  Also 
these  benefices  by  this  course  that  men  use  now  bringeth  in  worldliness 
and  needless  business  about  worldly  offices  that  Christ  and  his  apostles 
would  never  take  upon  them,  and  yet  they  were  more  mighty,  more 
witty,  and  more  burning  in  charity  to  God  and  to  the  people,  both  to 
live  the  best  manner  in  themselves,  and  to  teach  other  men.  Also 
covetousness  and  worldly  sickerness  **  of  clerks,  and  occasion  of  covetous- 
ness and  worldHness  of  the  people,  shoidd  be  done  away,  and  Christ's 
poverty  and  his  apostles',  by  ensample  of  poor  life  of  clerks,  and  trust  in 
God,  and  desiring  of  heavenly  bliss,  should  reign  in  Christian  peo23le. 
Also  then  should  priests  study  Holy  Writ,  and  be  devout  in  their 
prayers  tarried  with  new  offices  as  new  songs,  and  more  sacraments 
than  Christ  used  and  his  apostles  that  taught  us  all  truth,  and  speedily 
saving  of  Christian  people.  Also  mochiK  blasphemy  of  prelates  and 
other  men  of  feigned  obedience,  and  needless  swearings  made  to  worldly 
prelates,  should  then  cease,  and  sovereign  obedience  to  God  and  his  law, 
and  eschewing  of  needless  oaths  should  reign  among  Christian  men  ; 
also  then  should  men  eschew  commonly  all  the  perils  said  before  in 
the  first  chapter  and  second,  and  many  thousand  more,  and  live  in 
cleanness  and  sickerness''  of  conscience.  Also  then  should  priests  be 
busy  to  seek  God's  worship,  and  saving  of  men's  souls,  and  not  their 
own  worldly  glory,  and  winning/  of  worldly  dirt.  Also  then  should 
priests  live  like  to  an  angel,  as  they  be  angels  of  office,  where  they 
live  now  as  swine  in  fleshly  lusts,  and  tm"n  again  to  their  former 
sins  as  hounds  to  their  spuing,  for  abundance  of  worldly  goods, 
and  idleness  in  their  ghostly  office,  and  overmuch  business  about  this 
wretched  life.     For  these  dreads  and  many  thousand  more,  and  for  to 


'  meritorious.  *  ignorant  or  lay,  '  tithes. 

''  security.  '  much.  •  profit. 


2DL  WHY  POOR  PRIESTS  HAVE  NO  BENEFICES. 

be  more  like  to  Christ's  life  and  his  apostles,  and  for  to  profit  more  to 
their  o\vn  souls  and  other  men's,  some  poor  priests  think  with  God  to 
travail  about  where  they  should  most  profit,  by  evidence  that  God 
giveth  them,  the  while  that  they  have  time,  and  little  bodily  strength 
and  youth.  Nethless"  they  damn*  not  curates  that  do  well  their  oifice, 
so  that  they  keep  liberty  of  the  Gospel,  and  dwell  where  they  shall  most 
profit,  and  that  they  teach  truly  and  stably  God's  law  against  false 
prophets,  and  cursed  fiends'  lymes/ 

Christ  for  his  endless  mercy  help  his  priests  and  common  people  to 
beware  of  Antichrist's  deceits,  and  go  even  the  right  way  to  heaven. 
Amen,  Jesus,  for  thy  endless  charity ! 

"  nevertheless.  '  condemn.  '  lymbs  or  deceits. 


ANSWER  OF  WYCLIFFE  TO  RICHARD  THE  SECOND, 


AS  TOUCHING  THE  RIGHT  AND  TITLE  OF  THE  KING  AND  THE  POPE. ' 


In  relation  to  the  following  document,  Fox,  the  martyrologist," 
writes  : — 

"  It  was  demanded,  whether  the  kingdom  of  England  may  lawfully, 
in  case  of  necessity,  for  its  own  defence,  detain  and  keep  back  the 
treasure  of  the  kingdom,  that  it  be  not  carried  away  to  foreign  and 
strange  nations,  the  pope  himself  demanding  and  requiring  the  same, 
under  pain  of  censure,  and  by  virtue  of  obedience." 

Wycliffe  thus  answers  : — 

Setting  apart  the  minds  of  learned  men,  and  what  might  be  said  in 
the  matter,  either  by  the  canon  law,  or  by  the  law  of  England,  or  the 
civil  law  ;  it  resteth  now  only  to  persuade  and  prove  the  affirmative 
part  of  this  doubt,  by  the  principles  of  Christ's  law.  And  first  I  prove 
it  thus  : — 

Every  natural  body  hath  power  given  of  God  to  resist  against  its 
contrary,  and  to  preserve  itself  in  due  estate,  as  philosophers  know 
very  well.  Insomuch,  that  bodies  without  life  are  endued  with  such 
kind  of  power  (as  it  is  evident)  unto  whom  hardness  is  given,  to  resist 
those  things  that  would  break  them,  and  coldness,  to  withstand  the 
heat  that  dissolveth  them.  Forasmuch  then,  as  the  kingdom  of  England 
(after  the  manner  and  phrase  of  the  Scriptiu'es)  ought  to  be  one  body, 
and  the  clergy  with  the  commonalty  the  members  thei'cof,  it  seemeth 
that  the  same  kingdom  hath  such  power  given  it  of  God  ;  and  so  much 
the  more  apparently,  by  how  much  the  same  body  is  more  precious 

'  Fox's  Acts  and  Monuments,  i.  .'">S4. 


290  ANSWER  OF  WYCLIFFE  TO  RICHAIID  THE  SECOND. 

unto  God,  adorned  with  virtue  and  knowledge.  Forsomuch  then  as 
tliere  is  no  power  given  of  God  unto  any  creature,  for  any  end  or 
purpose,  but  that  he  may  lawfully  use  the  same  to  that  end  and 
purpose,  it  foUoweth  that  our  kingdom  may  lawfully  keep  back  and 
detain  their  treasure  for  the  defence  of  itself,  in  what  case  soever 
necessity  do  require  the  same. 

Secondly,  the  same  is  proved  by  the  law  of  the  Gospel ;  for  the 
pope  cannot  challenge  the  treasure  of  this  kingdom,  but  under  the 
title  of  alms,  and  consequently  under  the  pretence  of  the  works  of 
mercy,  according  to  the  rule  of  charity. 

But  in  the  case  aforesaid  the  title  of  alms  ought  utterly  to  cease  :  ergo, 
the  right  and  title  of  challenging  the  treasure  of  our  realm  shall  cease 
also  in  the  presupposed  necessity.  Forsomuch  as  all  charity  hath  his 
beginning  of  himself,  it  were  no  work  of  charity,  but  of  mere  madness, 
to  send  away  the  treasures  of  the  realm  into  foreign  nations,  whereby 
the  realm  itself  may  fall  into  ruin,  under  the  pretence  of  such  charity. 

It  appeareth  also  by  this,  that  Christ  the  head  of  the  church,  whom 
all  Christian  priests  ought  to  follow,  lived  by  the  alms  of  devout  women, 
Luke  vii.  8.  He  hungered  and  thirsted,  he  was  a  stranger,  and  many 
other  naiseries  he  sustained,  not  only  in  his  members,  but  also  in  his 
own  body,  as  the  apostle  witnesseth,  2  Cor.  viii.,  "  He  was  made  poor 
for  your  sakes,  that  through  his  poverty  you  might  be  rich."  Whereby 
in  the  first  endowing  of  the  church,  whatsoever  he  were  of  the  clergy 
that  had  any  temporal  possessions,  he  had  the  same  by  form  of  a  per- 
petual alms,  as  both  writings  and  chronicles  do  witness. 

Whereupon  St  Bernard,  declaring  in  his  second  book  to  Eugenius, 
that  he  could  not  challenge  any  secular  dominion  by  right  of  suc- 
cession, as  being  the  vicar  of  St.  Peter,  writeth  thus  :  "  That  if  Saint 
John  should  speak  unto  the  pope  himself  as  St.  Bernard  doth  vmto 
Eugenius,  were  it  to  be  thought  that  he  would  take  it  patiently? 
Bvit  let  it  be  so,  that  you  do  challenge  it  unto  you  by  some  other  ways 
or  means  ;  but  truly  by  any  right  or  title  apostolical,  you  cannot  so  do  ; 
for  how  could  he  give  unto  you  that  which  he  had  not  himself?  That 
which  he  had  he  gave  you,  that  is  to  say,  care  over  the  church  ;  but 
did  he  give  you  any  lordship  or  rule  ?  Hark  what  he  saith  :  '  Not 
bearing  rule  (saith  he)  as  lords  over  the  clergy,  but  behaving  your- 
selves as  examples  to  the  flock.'  And  because  thou  shalt  not  think  it 
to  be  spoken  only  in  liumiHty,  and  not  in  verity,  mark  the  word  of  the 
Lord  himself  in  the  Gospel :  '  The  kings  of  the  people  do  rule  over 
them,  but  you  shall  not  do  so.'  " 

Here  lordship  and  dominion  is  plainly  forbidden  to  the  apostles,  and 
darest  thou  then  usurp  the  same  ?  If  thou  wilt  be  a  lord,  thou  shalt  lose 
thine  apostleship  ;  or  if  thou  wilt  be  an  apostle,  thou  shalt  lose  thy  lord- 


ANSWER  OF  WYCLIFFE  TO  RICHARD  THE  SECOND.  297 

ship  :  for  truly  thou  shalt  depart  from  the  one  of  them.  If  thou  wilt  have 
both,  thou  shalt  lose  both,  or  else  think  thyself  to  be  of  that  number,  of 
whom  God  doth  so  greatly  complain,  saying,  "  They  have  reigned,  but 
not  through  me  ;  they  are  become  princes,  and  I  have  not  known  it." 
Now  if  it  doth  suffice  thee  to  rule  with  the  Lord,  thou  hast  thy  glory, 
but  not  with  God.  But  if  we  will  keep  that  which  is  forbidden  us,  let  us 
hear  what  is  said  :  "He  that  is  the  greatest  amongst  you  (saith  Christ) 
shall  be  made  as  the  least ;  and  he  which  is  the  highest,  shall  be 
as  the  minister  ; "  and  for  example,  he  set  a  child  in  the  midst  of  them. 
So  this  then  is  the  true  form  and  institution  of  the  apostles'  trade  : 
lordship  and  rule  is  forbidden,  ministration  and  service  commanded." 

"  The  reply  of  Wycliffe  extends  thus  far,  and  does  not  end,  as  the  use  of  a  different  type  in  Fox 
might  lead  one  to  suppose,  with  the  preceding  paragraph.  Nor  doestlie  MS.  end  here.  It  is  much 
more  extended.     Bodleian  MSS.  Fasciculus  Zizauiorum. 


LETTER   OF   WYCLIFFE 


IN   EXCUSE   TO   POPE    URBAN   VI." 


I  HAVE  joyfully  to  tell  all  true  men  the  belief  that  I  hold,  and  algaes* 
to  the  pope.  For  I  suppose,  that  if  any  faith  be  rightful  and  given  of 
God,  the  pope  will  gladly  conserve  it ;  and  if  my  faith  be  error,  the  pope 
will  wisely  amend  it.  I  suppose  over  this,  that  the  Gospel  of  Christ 
be  part  of  the  corps"  of  God's  law.  For  I  believe  that  Jesus  Christ,  that 
gave  in  his  own  person  this  Gospel,  is  very  God  and  very  man,  and  by 
this  it  passes  all  other  laws.  I  suppose  over  this,  that  the  pope  be  most 
oblishid  to  the  keeping  of  the  Gospel  among  aU  men  that  live  here. 
For  the  pope  is  highest  vicar  that  Christ  hath  here  in  earth.  For 
moreness''  of  Christ's  vicars  is  not  measured  by  worldly  moreness  but  by 
this, — that  this  vicar  sues*  more  Christ  by  virtuous  living,  for  this  teaches 
the  Gospel.  That  this  the  sentence  of  Christ  and  of  his  Gospel  I  take 
as  belief;  that  Christ  for  time  that  he  walked  here  was  most  poor 
man  of  all,  both  in  spirit  and  in  haveing  •/  for  Christ  says  that  he  had 
no  thing  for  to  rest  his  head  on.  And  over  this  I  take  as  beUef,  that 
no  man  schulde  sue  the  pope,  nor  no  saint  that  now  is  in  heaven,  but  in 
alsmycheS'  as  he  sued'^  Christ :  for  James  and  John  erred,  and  Peter 
and  Paul  sinned.  Of  this  I  take  as  wholesome  covmsel,  that  the  pope 
leave  his  worldly  lordship  to  worldly  lords,  as  Christ  gave  him,  and 
more  speedily  all  his  clerks  to  do  so,  for  thus  did  Christ,  and  taught 
thus  his  disciples,  till  the  fiend  had  blinded  this  world.  And  if  I  err  in 
this  sentence,  I  will  meekly  be  amended,  if  by  the  death,  it  be  skilful, 
for  that  I  hope  were  good  to  me.  And  if  I  might  travel  in  my  own  per- 
son, I  would  witli  God's  will  go  to  the  pope.     But  Christ  lias  needed 


Lewis,  Ajv  No.  23.     Fox,  Acts  anfl  Monumcirts,  I.  581. 
always.  '  body.  'i  greatness. 

pos.se.ssioiis  !  iiiasmurh.  '  followed, 


LETTER  OF  WYCLIFFE,   ETC.  299 

me  to  the  contrary,  and  taught  me  more  obeishe"  to  God,  than  to  man.* 
And  I  suppose  of  our  pope  that  he  will  not  be  Antichrist,  and  reverse 
Christ  in  this  working,  to  the  contrary  of  Christ's  will.  For  if  he 
summons  against  reason,  by  him  or  any  of  his,  and  pursue  this  unskil- 
ful summoning,  he  is  an  open  Antichrist.  And  merciful  intent  exused 
not  Peter  that  not  Christ  clepid''  him  Sathan  :  so  blind  intent  and 
wicked  counsel  exuses  not  the  pope  here,  but  if  he  ask  of  true  priests 
that  they  travel  more  than  they  may,  'tis  not  exused  by  reason  of  God 
that  nor  he  is  Antichrist.  For  our  beUef  teaches  us  that  our  blessed 
God  suffers  us  not  to  be  tempted  more  than  we  may  ;  how  should  a 
man  ask  such  service  ?  And  therefore  pray  we  to  God  for  our  pope 
Urban  the  Sixth,  that  his  holy  intent  be  not  quenched  by  his  enemies. 
And  Christ,  that  may  not  lie,  ^ays  that  the  enemies  of  a  man  be 
especially  his  homely  emeinth,''  aitid  that  this  is  soth*  of  men  and 
fiends. 

"  obedience. 

*  This  sentence  points  to  the  impaired  health  of  the  Reformer.     He  died  two  years  later. 

'  called.  ''  family.  =  truth. 


CONFESSION    OF   WYGLIFFE 


CONCERNING    THE    EUCHARIST. 


I  ACKNOWLEDGE  that  the  sacrament  of  the  autar  is  very  God's  body  in 
form  of  bread  ;  but  it  is  in  another  manner  God's  body  than  it  is  in 
heaven.  For  in  heaven  it  is  sene"  fote,  in  form  and  figure  of  flesh  and 
blood :  but  in  the  sacrament,  God's  body  is  the  miracle  of  God  in  form 
of  bread  :  and  is  he  nouther*"  of  sene  fote,  nor  in  man's  figure,  but  as  a 
man  leeves"  for  to  think  the  kind  of  an  image,  whether  it  be  of  oak  or 
of  ash,  and  sets  his  thought  in  him  in  whom  is  the  image  :  so  much 
more  should  a  man  leave  to  think  on  the  kind  of  bread  but  think  upon 
Christ ;  for  his  body  is  the  same  bread  that  is  the  sacrament  of  the 
autar,  and  with  all  cleness,''  all  devotion,  and  all  charity  that  God  would 
give  him  worship  he  Christ,  and  then  he  receives  God  ghostly  more 
meedfully*  than  the  priest,  that  sings  the  mass  in  less  charity.  For  the 
bodily  eating  profits  not  to  the  soul,  but  inasmuch  as  the  soul  is  fed 
with  charity.  This  sentence  is  proved  by  Christ  that  may  not  he.  For, 
as  the  Gospel  says,  Christ,  that  night  that  he  was  betrayed  of  Judas 
Iscariot,  he  took  bread  in  his  hands,  and  blessed  it,  brake  it,  and  gave 
it  to  his  disci^iles  to  eat.  For  he  says,  and  may  not  lie, — "  This  is  my 
body." 

*  seven.  *  neither.  '  ceases.  '<  purity.  «  profitably. 


CONFESSION    ON    THE    EUCHARIST, 

DELIVEUED  TO  THE  DELEGATES  AT  OXFORD,  IN  1382." 


We  helieve,  as  Christ  and  his  apostles  have  taught  us,  that  the 
sacrament  of  the  alter,  white  and  rande,  and  like  to  oxir  bread  or  host 
unsacred  is  very  God's  body  in  form  of  bread,  and  if  it  be  broken  in 
three  parties,  as  the  church  uses,  or  else  in  a  thousand,  every  one  of 
these  parties  is  the  same  God's  body,  and  rytli  *  so  as  the  person  of  Christ 
is  very  God  and  very  man,  very  Godhead,  and  very  manhead,  ryth  so 
as  holy  kirke  many  hundred  winters  has  trowyde,*^  the  same  sacrament 
is  very  God's  body,  and  very  bread  ;  as  it  is  form  of  God's  body,  and 
form  of  bread,  as  teacheth  Christ  and  his  apostles.  And  therefore  Saint 
Paul  nameth  it  never,  but  when  he  calls  it  bread,  and  he  by  our  belief 
took  his  wit  of  God  in  this  :  and  the  argument  of  heretics  against  this 
sentence,  is  easy  to  a  Christian  man  to  assolve.  And  right  as  it  is  heresy 
to  believe  that  Christ  is  a  spirit  and  no  body,  so  it  is  heresy  for  to 
trowe  that  this  sacrament  is  God's  body,  and  no  bread  ;  for  it  is  both 
together.  But  the  most  heresy  that  God  suffered  to  come  to  his  kyrke 
is  to  trowe  that  this  sacrament  is  an  accident  without  a  substance,  and 
may  on  no  wise  be  God's  body  :  for  Christ  said  by  witness  of  John  that 
"  This  bread  is  my  body."  And  if  they  say  that  be  this  skylle  that  holy 
kyrke  had  been  in  heresy  many  himdred  winters,  so  it  is  specially 
since  the  fiend  was  loosed  that  was  bewitnessed  of  the  angel  to  John 
Evangehst  after  a  thousand  winters  that  Christ  was  ascended  to  heaven. 
Btit  it  is  to  suppose  that  many  saints  that  died  in  the  mean  time  before 
their  death  were  pured  of  this  error.  Oh  how  great  diversity  is  between 
us  that  trowes  that  this  sacrament  is  very  bread  in  its  kind,  and 
between  heretics  that  tell  us  that  this  is  an  accident  without  a  subject ! 

°  Knighton  de  Event.  Angl.  ai  ud  X.  Sciiptores,  Coll.  2GJ9,  2(i50. 
*  right.  '  believed. 


309  CONFESSION  ON  THE  EUCHARIST. 

For  before  that  the  fiend,  the  father  of  lesynges "  was  loosened,  was  never 
this  gabbying*  contrived.  And  how  great  diversity  is  between  us  that 
trowes  that  this  sacrament  that  in  its  kind  it  is  very  bread,  and  sacra- 
mentally  God's  body,  and  between  heretics  that  trowes  and  tells  that  this 
sacrament  may  on  none  wise  be  God's  body  !  For  I  dare  surely  say 
that  if  this  were  truth,  Christ  and  his  saints  died  heretics,  and  the  more 
part  of  holy  kyrke  belie veth  now  heresy,  and  therefore  devout  men  sup- 
posed that  this  council  of  friars  in  London,  was  with  the  herydene.'^  For 
they  put  an  heresy  upon  Christ  and  saints  in  heaven,  wherefore  the  earth 
trembled.  In  truth,  landman's  voice  answered  for  God  as  it  did  in  time 
of  his  passion,  when  he  was  dampnyde  to  bodily  death.  Christ  and  his 
modur  that  in  ground  had  destroyed  all  heresies,  keep  his  kyrke  in  right 
belief  of  this  sacrament,  and  move  the  king  and  his  realm  to  ask 
sharply  of  his  clerks  this  office  that  all  his  possessioners,  on  pain  of 
losing  all  their  temporalities,  tell  the  king  and  his  realm  with  sufficient 
grounding  what  is  this  sacrament ;  and  all  the  orders  of  friars  on  pain  of 
losing  their  allegiance  tell  the  king  and  his  realm  with  good  grounding 
what  is  the  sacrament :  for  I  am  certain  of  the  thridde  part  of  clergy 
that  defends  these  doubts  that  is  here  said,  that  they  will  defend  it  on 
pain  of  their  life. 

•  lies.  *  gabbing.  '  earthquake. 


INDEX 


TO  THE  WRITINGS  OF  WYCLIFFE. 


Abbots,  their  rich  temporalities,  176. 
Abomination   of  desolation,  papal  idol- 
atry, 275. 
Absolution,  priestly,  and  merits,  65. 

an  impudent  falsehood,  1 79. 
the  greatest  heresy,  64.  • 
Accursed  life  of  worldly  prelates,  12. 
Adam's  sin  called  little,  4. 
A    discourse    against   the    vices    of    the 

clergy,  94. 
Alms,  how  to  be  bestowed,  171. 
Amulets,  to  trust  in,  impious,  3. 
Anathemas  of  the  friars,  248. 
Angel,  an,  cannot  satisfy  for  sin,  84^ 
Angels,  doctrine  of,  112. 

fallen,  their  number,  128. 
Anointing  of  the  body  not  a  sacrament, 

183. 
Antichrist  and  his  clerks,  curses  of,  41. 
deny  service  to  lords,  53. 
destroy  Holy  Writ,  59. 
how  they  destroy  it,  60. 
pervert  the  Gospel,  11. 
pride  and  avarice  of,  49. 
Antichrist  and  Satan  rule  the  ungodly,  30. 
any  worldly  prelate,  10. 
blinds  military  men,  176. 
by  his  deceits  hinders  the  Gos- 
pel, 22. 
his  corrupt  laws,  82. 
his  curses  and  persecution,  38. 
heresy  and  hypocrisy,  29. 


Antichrist,  his  highest  craft  and  heresy,  29 . 
nests  of,  and  his  clerks,  56. 
originates  wars,  69. 
overturns  gram.mar,  logic,  &c., 

143. 
perse<*utes  on  account  of  the 

eueharist,  140. 
priests  beget  sons  to,  165. 
rules  by  the  friars,  207,  208. 
sells  chxirch  benefices,  28?. 
sophistries  of,  129. 
the  bishop  of  Rome,  20. 
the  bull  of,  secures  tithes,  39. 
the  great,  hisfalsehood,&c.,124. 
Antichrist's  blasphemy,  9,  37. 

ceremonies  and  curses,  88. 
clerks  live  luxuriously  in  fat 
benefices,  289. 
persecute  the  pious,  10. 
their    hypocrisy     and 

treason,  26. 
their    perversions     of 
Holy  Writ,  61. 
disciples,  the  priestly  clergy, 

184. 
followers,  ignorance  of,  144. 
seduction    of,     by 
error,  149. 
laws  oppose  God's,  8. 
martyrs,  the  friars,  239. 
miracles  by  the  friars,  253. 
the  lesser,  prelates  are,  124. 


304 


INDEX. 


Antichrist's,  the  worldly  clergy  are,  27. 
works  contrary  to  Christ's, 
176. 
Apostolic  superiority,  167. 
Archbishops  created  by  Csesarean  pride, 

164. 
Archdeacons  disciples  of  Antichrist,  184. 
enriched  by  simony,  290. 
their  origin  with  the  fiend, 69. 
Arrogance  of  the  clergy,  24. 
of  the  friars,  249. 
Aristotle,  his  theory  concerning  virtue,  116. 
not  a  safe  guide  to  virtue,  117. 
supposed  themindimmortal,113. 
Assessors  of  worldly  prelates  deceivers,  1 1 . 
Augustine  directs  our  appeal  to  Scripture, 

(See  St.  Auffustine)  129. 
Augustinus  arguam  te  quandonescis,93. 
Austin  slandered  by  Antichrist's  clerks,6 1 . 
Austin's  rules  of  living,  222,  227,  228. 
testimony  to  the  Lord's  supper, 
231,  232. 
Avarice  of  the  clergy  a  source  of  sin,  171. 
Ave  Maria,  comments  on,  51,  52,  97. 


Baptismal    regeneration    not     held     by 

Wycliffe,  157,  160. 
Baptism  an  institution  of  Christ,  156. 

bishops  giving  the  Holy  Spirit 

in,  blasphemy,  163. 
bodily,  avails  little,  156. 
illegitimate,  161. 
its  mode  not  essential,  156. 
of  infants  and  children,  156, 157. 
of  the  Spirit,  160. 
the  true,  282. 
threefold,  159. 
Baptist,  John,  in  what  sense  Elias,  38. 
Beast,  his  mark   a  licence  to  trade,  138 

148,  153. 
Bede  testifies  to  the  use  of  preaching,  14. 
Begging,  an  imposition  and  foul  error,  224. 
condemned  by  Jerome,  224. 
in  prayer  to  God,  not  by  friars, 

186,  187. 
not  taught  by  Christ,  73. 
of   the    friars,    not    taught    in 

Scripture,  186. 
unlawful  as  used  by  frinrs,  223. 


Believer,  his  faith  the  gift  of  God,  118. 
Believers,  sincere,  regard  the  authority  of 

Scripture,  129. 
Benefices,  commonly  sold  at  Rome,  9. 

obtained  by  simony,  288,  289. 

poor  priests  have  not,  why,  287. 

presentation  to,by  simony,  290. 

Benefits  from  a  knowledge  of  the  word  of 

God,  293. 
Berenger  admonishes  Pope  Eugenius,167. 
his  doctrine  of  the  sacrament, 
opposed    to     transubstantia- 
tion,  134,  232. 
Bernard,  24-33,  37,  65,  99,  267,  296. 
Betrayal  of  Christ  not  to  oppose  friars,  21 6. 
Bigotry  in  religion  demoralising,  42. 
Bishop  and  presbyter,  the  same  in  ofl[ice, 
164. 
horned  with  a  mitre,  why,  166. 
of  Rome,  Antichrist,  20. 

a  poisoner  and  burner, 

32. 
a  sinful  wretch,  19. 
the  cruel  manslayer,  32. 
Bishoprics  anciently  exposed  to  martyr- 
dom, 34. 
Bishops  and   abbots  have  the  royal  as- 
sent, 176. 
cardinals  hold  men  in  bond- 
age, 88. 
Annas  and  Caiaphas  better  than 

prelates,  89. 
Caesarean,  their  pride,  167. 
convey  gold  to  Antichrist,  the 

enemy,  234. 
evil,  injure  godly  men,  34. 
forsake  poverty  to  live  in  pride, 

234. 
modern,  none    such   by  Scrip- 
ture, 163. 
no  leave  of,  but  for  gold,  291. 
parsons,  and  friars,  regard  tri- 
fles, 2. 
their  disloyal  policy,  234. 
their  proper  station  in  duty,  167. 
their  unsuitable  preaching,  81. 
the  pope,  and  priests,  vain  titles 

of,  82,  83. 
under  the  old  law,  166. 
wealth  of  certain,  34. 


INDEX. 


305 


Blasphemies,  infinite,  of  Antichrist,  198. 

of  the  friars,  71. 
Blasphemy  and  pride  of  popes,  84. 
its  nature,  72. 

of  bishops    in   confirmation, 
163. 
Blessed  spirits  regard  the  militant  church, 

213. 
Blood  of  Christ  in  the  eucharist,    how, 
136. 
martyrs,  baptism  by  the,  159. 
Bodily  labour,  not  begging,  a  duty,  187. 
Body  of  Christ  elevated  in  the  skies,  152. 
how     in     the     eucharist, 
147,    152,    154,     231, 
300,  301. 
not  corrupt,  as  in  the  host, 
152. 
Brazen  serpent  a  sign  of  Christ,  158. 
Bread,  a  memorial  of  Christ,  158. 

and  wine  fitly  represent  Christ,  143. 
in  the  eucharist,    heresy  to  deny, 
140. 
how   Christ's    body, 
136,138,139,147. 
not  an  accident  with- 
out a  subject,  145, 
146. 
not  identically  the  body  of  Christ, 

147. 
really  in  the  eucharist,  133,  135, 
140. 
British  Reformers,  works  of  the,  46. 
Bull  ofthe  pope  dreaded  by  the  people,  38. 
magnified      above     the 

Gospel,  37,  38. 
tithes  claimed  by  the, 40. 
a    thousand    vain,     at 
death,  42. 

Csesarean  bishops,   their  pretences,  162, 
163. 

prelates,  condemnation  of,  170. 

pride  created   priestly   orders , 
164. 
Caitif,  a  sinful,  magnified  by  friars,  252. 
Camden  Society,  99. 
Canon  law  hostile  to  the  Bible,  42. 
Canterbury,  pilgrimages  to,  33. 
Cardinal  virtues,  92. 


Cardinals  and    bishops,    oppressions  of, 
88. 
corrupt  the  church,  75. 
the  college  of,  40. 
their  election  of  popes,  78. 
Carmelites,  friars,  228. 
Celibacy  of  the  clergy,  constrained,  un- 

scriptural,  58. 
Ceremonies  multiplied  by  friars,  246. 

vain,  invented  by  Antichrist, 
183. 
Chaffering  prelates,  53. 
Chanting  by  ordinal  of  Salisbury  vain,  50. 
not  required,  but  devotion,  50. 
Charity  essential  to  true  faith,  117. 

its  nature  and  influence,  118. 
not  broken  in  condemning  sin, 

outlawed  by  the  avarice  of  friars, 
235. 
Child,   Christ  born  a,  to  satisfy  for  sin, 

85. 
Children  deceived  by  the  friars,  251. 

in  danger  from  ungodly  parents, 

59. 
stolen    and    enticed    by    friars, 
226,  245. 
Christ  and  his  apostles  our  examples,  86. 
did   not    practise 
mendicancy,188. 
paid  tribute  to  hea- 
then rulers,  5'^. 
bought  man's  soul  from  hell,  3. 
forsooth  did  obey  lords,  &c.,  99. 
God  and  man  our  Redeemer,  301. 
his  divine  perfection,  128. 
lived  on   the  bounty  of  his  dis- 
ciples, 39. 
neither  paid  or  received  titlies,  39. 
not  a  mendicant,  189. 
saves  the  world  by  the  doctrine 

of  his  apostles,  269. 
taught  every  thing  profitable,  221. 
yields  civil  obedience,  33. 
Christ's  acts  give  no  sanction  to  mendi- 
cants, 190. 
apostles  had  no  monks  or  friars, 

262. 
blessing    in  the   Lord's  supper, 
277. 


yoG 


INDEX. 


Christ's  doctrine    should    be    tmight    to 
children,  '269. 
institution  of  the  Lord's  supper, 

276,  277. 
law   against   the    claims    of   the 

pope,  295. 
manhood,  how  in  the  sacrament, 
279. 
taken    of    the    virgin, 
279. 
perfect   wisdom    of  in    religion, 

260. 
poverty  hateful  to  the  friars,  244. 
rule  disregarded  by  friars,  250. 
professed     for     five    hundred 
years,  261. 
satisfaction  for  our  sin,  84. 
sufferings  for  us,  86. 
wonderful   love   in  our  redemp- 
tion, 5. 
Christendom  troubled  by  the  friars,  255. 
Christian  fidelity,  8. 
Christianity  honoured  by  holiness,  47. 
Christian  men  pray  meekly  to  God,  52. 
robbed  by  simony  for  the 

pope,  30. 
seek  grace  from  God,  62. 
Christians  in  name  only,  2. 

may  convert  men  to  the  truth, 

262. 
not   certain    on    all    subjects, 

155. 
ready  to  suffer  for  Christ,  12. 
subject    to    the    civil    power, 
35. 
Christmas-day,  Jesus  born  on,  84. 
Chrysostom  saith  that  fishes,  &c.,  99. 
Church,  a  delinquent  may  be  deprived, 
175,  211. 
by    God's   law    not    stones   and 

timber,  32. 
holy,    not   prelates,  priests,  and 

curates,  42. 
material  magnified  by  Antichrist, 

32. 
offices  sold  by  the  popes,  75. 
of  pope  and  cardinals,  pretences 

of,  6,  60. 
secular  power  in  the,  74. 
services  of  the,  not  Christ's,  83. 


Church  the  congregation   of  just   men, 
32. 
the  goods  of,  may  not  be  touch- 
ed, 40. 
three  divisions  of  the,  74. 
three  parts  of  the,  66. 
Churchmen,  many  wicked,  44. 
Claims  of  Antichrist,  176. 
Clergy  and  bishops  belie  Christ,  166. 
avarice  of  the,  169. 
the,  adherents  of  opposing  popes,  8. 
by  what  laws  bound,  125. 
claim  exemption  from  magis- 
trates, 64. 
falsifiers    of   the    Scripture, 

177. 
great,    persecute    preachers, 

177. 
heretics,  who  take  possessions, 

166. 
inordinate  wealth  of,  24. 
misapply  their  revenues,  37. 
object  to  Christ's  life,  168. 
obliged  to  live  holily,  169. 
of  Antichrist  enemies  of  the 
church,  184. 
twelve  classes  of, 
184. 
perverted  their  influence,  1 23. 
should   live    in  poverty  like 

Christ,  165. 
their  avarice  pleaded  for,  169. 
their  example  in  Christ,  168. 
to  aim  at  scriptural  teaching, 

43. 
worldly,    disciples    of  Anti- 
christ, 167. 
Clerks  are  to  seek  laws  in  the  New  Testa- 
ment, 36. 
claim  not    to   be  subject   to  the 

king,  40. 
of  Antichrist  obey  the  pope,  35. 

their  curses,  18. 
worldly,  curse  the  breaker  of  their 
laws,  42. 
enemies  of  civil  govern- 
ment, 35. 
traitors    to    God    for  the 
pope,  37. 
Commandments  of  God,  how  broken,  4. 


INDEX. 


307 


Comments  on  tlie  Ave  Maria,  52, 

Lord's  Prayer,  52. 
Common  life  in  Wycliffe's  time,  7. 
Complaint  against  the  friars,  259. 
Confessio  derelieti  Pauperis,  92. 
Confession  of  sins  to  God  alone,  178. 
to  a  priest  injurious,  178. 

invented  by  Pope 

Innocent,  178. 
not    necessary    to 
salvation,  178. 
to  be  made  to  God,  5. 
to  men  and  to  God,  65. 
Confessors,  their  treachery  to  souls,  289. 
Confirmation,  bishops  give  not  the  Holy 
Spirit  in,  62. 
modern,  blasphemy,  162. 
unauthorised     by 
Scripture,  162. 
not  a  sacrament,  161. 
not  necessary  to  salvation, 

163. 
not  taught    in  Acts  viii., 

161. 
vain  pretensions  of  bishops 

in,  163. 
what  is  apostolic?  161. 
Conjugal  relation,  its  duties,  59. 
Consecration  of  the  bread  and  wine,  134, 
142. 
of  the    host,   its  delusion, 

145. 
the  words  of  popish,  278. 
Consecrated  bread  corrupts,  142. 

what  is  it?   132. 
Constantine  endowing  the  church  an  in- 
jury, 174. 
Contra  Mendicitatem,  90. 
Contrition  necessary  to  remove  sin,   180. 
part  of  true  penance,  178. 
signs  of  true,  180. 
Conversion  to  Christ,  65. 
Conviction  of  sin,  118. 
Corruptions  of  the  churcli,  75. 
Council  of  friars  in  London,  302. 
Counsel  of  Christ  rejected  by  friars,  245. 
Creation,  works  of  the,  112. 
Creed,  97- 

Crusade  of  Pope  Urban,  74. 
popish,  70. 


Crusades  approved  by  the  popes,  70. 
Cup  in  the  Lord's  supper,  Christ's  mean- 
ing by  it,  283. 
Curates  defrauded  by  the  friars,  227. 

few.  good,  persecuted  by  the  pre- 
lates, 26. 
many    evil,    seek   the    favour    of 

bishops,  26. 
wayward,  curse  men  to  hell,  39. 
worldly,   preferred  to    benefices, 

283. 
worse  than  the  fiends,  39. 
Curse  of  God  most  dreadful,  12. 

sinfulness  of  man's,  17,  248. 
the,  as  taught  by  friars,  248. 
the  great  sentence  of,  expounded, 
31. 
Curses  of  the  prelates  shocking,  42. 
Cursing  by  bishops  and  the  popes  im- 
pious, 3. 
prelates    cause    men    to    be 
shunned,  17. 
removed  by  money, 
19. 

Daniel's  "abomination"  in  popish  wor- 
ship, 274,  275. 

Deacons  and  priests,  orders  of  ministry 
of,  90. 
their  ordination  and  duties,  168. 

De  actubus  animse,  94. 

Deadlybodies,our,Christ  shall  change, 277. 
sins,  6. 

De  anima,  91. 

De  apostasia,  96,  98. 

Death  for  the  public  good  advantageous, 
114. 
not  annihilation,  114,  115. 

De  blasphemia  contra  fratres,  71. 

De  captivo  Hispaniensi,  95. 

De  conversatione  ecclesiasticorum,  13. 

Decrees  of  the  church  oppose  God's  law, 
11. 

Decretals  of  the  clergy  injurious  to  the 
king,  35. 

De  diabolo  et  membris,  54. 

De  dominio,  97. 

De  dominis  divino,  63. 

De  dominis  et  servis,  52. 

De  ecclesia,  97. 


30>=i 


INDEX. 


De  ecclesise  doininio,  74. 

De  ecclesia  et  membris,  98. 

De  ente  conimuni,  100. 

De  ente  primo,  100. 

De  ente  nniversali,  &c.,  101. 

De  episcoponun  erroribus,  45. 

De  hypocritarum  imposituris,  7. 

De  intellectione  Dei,  100. 

De  mandatis,  96. 

De  modo  orandi,  91. 

De  obedientia  prelatorum,  97. 

De  officio  regis,  97. 

De  Papa  Romana,  64. 

De  peisonarum  distinctione,  100. 

De  Pharisaeo  et  Publieano,  98. 

De  postate  papse,  97. 

De  potentia  productiva  Dei,  100. 

De  precationibus  sacris,  43. 

De  purgando  errores,  100. 

De  questionibus  variis  contra  clerum,  91. 

Derision  employed  by  Elias  and  Christ, 

184. 
De  Sathanae  astu  contra  fidem,  91. 
De  schisma  papse,  64. 
De  scientia  Dei,  100. 
De  sermone  Domini,  100. 
De  simonia,  96,  97. 
De  stipendiis  ministrorum,  43. 
De  sumtna  theologica,  97. 
De  surdo  et  niuto  apud  Marcum,  93. 
De  tempore,  100. 
De  temporis  quidditate,  101. 
Detefminationes  eucharistiae,  91. 
De  tribus  blasphemiis  monachorum,  71. 
De  XXXIII  erroribus  tfnratorum,  26. 
De  universalibus,  100. 
De  veritate  scripturse,  95,  97. 
De  virtutibus  et  vitiis,  91. 
De  volitione,  101. 
De  ydeis,  100. 

Divine  nature,  mysteries  of  the,  110. 
Divinity  of  Christ.     See  Christ. 
Divorce  and  matrimony,  177. 
Dr.   James,    librarian    of    the    Bodleian 

Library,  97. 
Dr.  Todd  and  the  Camden  Society,  99. 
Dominic  and  Francis,  ibunders  of  friars, 
263. 
founder  of  his  preaching  friars. 
1P9,  227. 


Dominican  and  Franciscan  orders,  200. 
Dress  and  pretences  of  the  friars,  185. 
Drunken  priests  chant  the  service,  51. 
Duke  of  Gloucester,  90. 

Lancaster,  91,  259. 

Eating  Christ's  body,  what?  277. 
Ecclesiastical     edifices,     sanctuaries    of 
offenders,  34. 
titles,  origin  of,  68,  69. 
Egressus  Jesus  de  templo,  98. 
Elections  to  church  dignities,  122. 
Emperors     and    kings     should     oppose 
Antichrist,  64. 
lords  warned,  175. 
Emperor's  law,  subject  to  God's,  42. 
Endowments,  church,  contrary  to  Christy 
173. 
ecclesiastical,  71. 

leading  to  simony,  175. 
of  priests  an  evil,  172. 
of  the  church,  63,  122. 

by  Constantine,  174. 

priest  occasion  war,   172. 

poison  to  the  church,  174. 

England  may  withhold  payment  to  the 

pope,  60. 
Error  in  eight  points,  45. 

what  is  opposed  to  God's  law,  264. 
Eucharist,  chief  of  the  sacraments,  140. 
doctrine  of  the,  139. 
heresies   respecting,    foreseen, 
140. 
Evangelists,    the,  have   no  authority  by 

the  pope,  60. 
Example,  evil,  of  prelates  and  curates,  18. 
Excommunication,  170. 

by   prelates   horrible, 
179. 
Excuses  of  swearing  vain,  4. 
Expositio  Decalogi,  several  by  Wycliffe, 
1. 
one  part  of  a  collec- 
tion in  Latin,  1. 
Extreme  unction,  blasphemous  pretences 
of,  183. 
called    The   last    sacra- 
ment, 182. 
not  taught  in  James  v., 
182. 


INDEX. 


300 


Extreme  unction  prelates  assert  needful 
to  salvation,  183. 

Faith,  its  nature  and  exercise,  117. 

of  a  Christian  by  the  Scripture,  62. 
fails  not,  62. 
Fall  of  angels  made  productive  of  good, 
128. 
man  made  to  occasion  a  greater 
good,  127. 
False  confessors,  48. 
Falsehood  put  on  Holy  Writ,  54. 
False  men  of  law  and  merchants,  48. 

pretences  of  the  pope  and  priest,60. 
Falsifiers  of  Scriptures  the  worst  traitors, 

177. 
Father,  natural,  spiritual,  and  heavenly,  6. 
spiritual,  teaching   God's  law,  to 
be  loved,  6. 
Feigned  contemplative  life,  49. 
Fictitious  dogmas  of  the  pope  blasphem- 
ous, 179. 
Fiends  hinder  the  Gospel,  16. 
Fiend,  wicked  policy  of  the,  63. 
Fighting  and  man-slaying  fiendish,  70. 
Figurative  language  of  Christ,  283. 

Scripture,       148, 
149. 
Final  perseverance  of  saints,  121. 
Five  bodily  wits,  92,  94. 

wits  ghostly,  92. 
Flanders,  the  English  enterprise  in,  13, 
19,  77. 
the   war    in,    excited    by    the 

friars,  238. 
war  in,  for  the  popes,  13,  31. 
Flattery  of  the  friars,  239. 
Forbearance  of  God  to  swearers,  4. 
Forbidding  to  marry  a  mark  of  heresy,  -58. 
For   three    skills   lords    shovdd   compel, 

&c.  56. 
Francis  and  Dominic,  their  rules,  227. 

foimder  of  an  order  of  friars,  199. 
habit  of,  the  people  deluded  by, 
235. 
Fraternities  of  the  papists,  191. 

their  letters  for  gain,  191, 192. 
Frauds  and  heresies  of  the  friars,  191. 
Free-will  of  man,  23. 
Friar*  advocates  of  war,  77. 


Friars  alter  the  doctrine  of  a  thousand 
years,  232. 
and  the  mass,  202. 
Antichrist's  martyrs,  239. 
begging  of  the  king  and  nobles,  237. 
beg  without  need  injuring  the  poor , 

232. 
bind  impossible  things  on  disci- 
ples, 245. 
blaspheme  God,  181. 
blasphemous  delusions  of,  192, 230. 
build  great  houses  and  castles,  232. 
charge  poor  priests  as  heretics, 244. 
children  of  Judas  Iscariot,  239. 
claims  to  manage  worldly  business, 

206. 
confession  of  the  people  to  them, 
206. 

to  prelates,  nobles,  and 
ladies,  237. 
corrupt  the  ordinances  of  Christ, 

143. 
council  of,  at  London,  209. 
deceive  sick  men,  224,  230. 

the  laity  by  letters  of  fra- 
ternity, 280. 
defraud  curates,  227. 
delude  the  kingdom,  208. 
denounce  the  king  as  an  heretic, 

212. 
disciples  of  Satan,  246. 
disregard  the  poor,  227. 
enemies  to  the  church  and  state, 255. 
enter  the  church  like  thieves,  244. 
establish  their  inventions,  ruining 

the  nation,  205. 
exalt  themselves  above  Christ,  250. 
excite  to  wars,  238. 
false  boast  of  their  orders,  219. 
flatterers  of  the  rich,  229,  239. 
for  money  will  sell  men's  souls  ti 

Satan,  230. 
forsake  their  order,  234. 

the  ordinances  of   Christ, 
221. 
habits  of,  pretended  holiness    in, 

242. 
hinder  alms  to  the  poor,  224. 

preaching  the  Gospel,  220, 
240. 


310 


INDEX. 


Friars  hinder  the  Gospel  of  Christ,  8. 

how  they  seduce  and  injure  king- 
doms, 207. 
imprison  their  brethren,  37,  236. 
leave  obedience  to  Christ,  232. 
live  as  prelates  and  lords,  225. 
more  cruel  than  Saracens,  228. 

holy  in  pretence  than  others, 

252. 
iniquitous  than   freebooters, 
204. 
most  impatient  of  reproof,  240. 

iniquitous,  212. 
never  to  forsake  their  order,  222. 
not  loyal  to  the  king,  237. 
once  hated  by  the  bishops,  208. 
Friars'  orders  a  diabolical  society,  206. 
corrupters  of  Christ's  reli- 
gion, 200. 
Luciferian    seduction    of, 

198. 
pi'etences  on  their  origin, 
199. 
papal,  confirmed  by  popes,  201. 
contradict  and  oppose  each 

other,  200. 
four  chief  sects  of,  200. 
the  agents  of  Antichrist, 201 . 
persecute    and    imprison    Christ's 

servants,  206. 
perversion  of  the  faith  of  Christ 

by,  234. 
possess  lordly  places  through  Eng- 
land, 251. 
practise  begging,  223. 
prejudice  the  kingdom,  207. 
pretences  regarding  their  religion, 

219. 
pretend  to  be  saints,  227. 
proud  boasters,  252. 
punish  for  breaking  their  order, 
225. 
their   tradi- 
tions, 8. 
recognise  the  king  as  their  liege 

lord,  207. 
regard  the  pope's  dispensation, 242. 
related  to  Belial  and  Satan,  212. 
return  evil  for  good,  247. 
rob  the  kingdom  yearly,  237. 


Friars  sacrifice  to  Lucifer,  235. 

seek  the  destruction  of  true  priests, 

212. 
send  many  souls  to  the  devil,  202. 
serve  Antichrist  against  the  king, 

207. 
simoniacal  heresies  of,  191. 
simony  and  blasphemy  of,  230. 
slanderers  of  godly  priests,  239. 
solitary  life  of  the,  221. 
some  may  be  good  men,  202. 
steal  children  for  their  order,  226. 
strive  for  worldly  distinctions,  206. 
sustained  by  bishops  and  nobles, 

208. 
take  greater  reverence   than   the 

king,  205. 
the  agents  of  Antichrist,  201. 
their  blasphemous  pardons,  231. 
conversation  hellish,  207. 
conversion  sought  by  Wyc- 

liffe,  199. 
corrupting    the    minds     of 

children,  226. 
covetousness,  252. 
destruction    good    for     the 

church,  194. 
folsehood,  73. 
first  heresy  regards  the  altar, 

202. 
fraud  and  malice,  210. 
heresy  regarding  the  bread 

in  the  sacrament,  208. 
luxury,  185. 

means  of  deluding  the  peo- 
ple, 226. 
origin  and  deceits,  185. 
other  heresies,  203. 
pride  and  luxury,  239. 
restraints,  185,  186. 
riches  and  treasures,  224. 
Friars'  secret  policy,  251. 

stately  buildings,  204. 
sumptuous  feasts,  229. 
traditions  opposed  to  Christ,  225. 

Glory  and  worship  sought  by  friars,  249. 
Glosses,  false,  darken  God's  law,  63. 
Gluttony  destroys  more  than  the  sword, 
124. 


INDEX. 


811 


God  cannot  forgive  sin  without  satisfac- 
tion, 84. 
dishonoured  by  evil  practices,  42. 

by  the  friars,  241. 
his  perfections,  4,  110. 
in  a  trinity  of  Persons,  .3. 
Godhead  dwelt  in  Christ  bodily,  154. 
God  movetli  holy  church,  &c.,  99. 
God's  law  and  Gospel,  doctrine  of,  56. 

disobeyed  by  friars,  233. 
Gods,  many  in  popery,  281. 
God's  service  by  Adam,  Job,  and  Jesus, 

233. 
Gospel,  all  truth  contained  in  it,  145. 
how  to  defend  it,  122. 
its  true  preaching  would  cure  all 

evils,  293. 
to  be  preached  by  every  wise  man, 
222. 
Gospels     not    made     authentic    by    the 
church,  (iO. 
their     authority    not     from     the 
church,  60,  61. 
Grace  of  God,  its  freeness,  87. 
Gradations  of  ministers  created  by  pride, 
164. 
to  allow  them  is 
guilty,  165. 
Grants  from  God  depend  not  on  friars, 

192. 
Grosthead,  bishop  of  Lincoln,  240. 

Habits  and  vestments  of  friars,  185. 
of  friars  how  esteemed,  235. 
Headship  of  the  pope  perverts  the  church, 

76. 
Heads  of  the  church,  two,  monstrous,  90. 
Hearing  the  Gospel,  23. 
Heathen  emperors  may  take  tribute,  52. 
know  the  nature  of  their  gods, 

141. 
may  be  converted,  48. 
Heaven  better  than  innocence,  89. 
Here  are  questions  and  answers,  99. 
Here    beginneth    the  nine    virtues,  &c., 

94. 
Heresies  and   errors,  fifty,  of  the   friars, 
255. 
in    morals,  brought  in   by  the 
devil,  121. 


Heresies  regarding  the  eucharist,  301. 

three  chief,  76. 
Heresy  and  shnony  of  the  clergy,  29. 

false    charge    of,     against    re- 
formers, 64. 
the  greatest  is  transubstantia- 
tion,  145. 
Heretic  a  perverter  of  Holy  Writ,  12. 
Heretics,  popish,  pervert  the  Gospel,  60. 
their  wicked  teaching,  61. 
understand  Scripture    wrongly, 
129. 
Hierarchy,  doctrine  of  the,  131,  134. 
intolerance  of  the,  88. 
the  corruption  of  the,  82. 
Hildyard,  a  pretended  prophetess,  186. 
Hoc  est  meum  corpus,  its  meaning,  273, 

278. 
Holiness,  pretended,  of  the  friars,  247. 
Holy  church  rejects   royal   jurisdiction, 
35. 
the,  includes  all  the  saved, 
45. 
Ghost,  baptism  by  the,  159. 

descended      on      heathen, 

275. 
the,     inspired     the    evan- 
gelists, 60. 
not  given  by  bishops  in 
confirmation,      162, 
163. 
sin    against    the,    i^Q, 
120,  127. 
Scripture,    in   English,  necessary 
275. 
our    only   authority   for 
belief,  129. 
Scriptures  falsified  by  the  friars, 241. 
Spirit  designs  our  study  of  Scrip- 
ture, 129. 
Writ  contains  all  truth,  211. 
hated  by  Antichrist,  Hd. 
supreme     authority     of,     54, 
56,  57. 
Hope,  its  nature  and  influence,  118. 
Host,  the,  in  what  sense  God's  body,  132. 
the     body     of 
Christ,  132. 
Houses  and  cloisters,  rather  than  churches, 
built  by  friars,  232. 


■412 


INDEX. 


How  Antichrist   and   liis    clerks  oppose 
holy  Writ,  57. 
men     of    private    religion,     &c., 

94. 
religious    men    should   keep    ar- 
ticles, 52. 
Hypocrisy  of  Antichrist,  29. 

the  friars,  185,225,  241. 
regular  clergy    poison- 
ous, 9. 
Hypocrites  put  error  on  Christ,  50. 

Identity   of  the    eucharist   and    Christ's 

body  a  heresy,  150. 
Ignorance  and  heresy  from  simony,  175. 

of  Holy  Writ  ruinous,  11. 
Immortality  of  the  sovil,  112. 

the   natural   desire  of  man, 
113. 
Impanation,  Christ  in  the  bread,  impos- 
sible, 151. 
if  true,  would  require  a  fes- 
tival, 151. 
Impedimenta  Evangelizantium,  49. 
Indulgences    a   manifold    blasphemy    of 
Christ,  197. 
blaspheme  God,  121. 
dispensed   to   the    crusaders, 

19. 
foul  frauds,  18. 
granted  by  the  popes,  78. 
not  granted  by  Christ,  175. 
their  blasphemy,  195,  197. 
vain  pretences  of,  196. 
Incarnation  of  the  Son  of  God,  127. 
Infants,  baptism  of,  156,  159. 
Innocent  III.,  pope,  led   away  by  tran- 

substantiation,  144. 
In  regulam  Minoritarum,  91. 
In  XVII.  Caput  Joannis,  93. 
Institution  to  benefices  by  simony,  175. 
Intellectual  powers  indicate  a  future  life, 

113. 
Interdicts  and   curses  of  clerks  against 

lords,  58. 
Iscariot,    prophecy    regarding   his    trea- 
chery, 187- 

Jerusalem,  pilgrimages  to,  33. 
Jesus  Christ  botli  God  and  man,  3. 


Jesus  Christ,  his     love    in  suffering    for 
us,  5. 
our  God   and  best  Master, 
62. 
Head,  and  we  his  mem- 
bers, 7. 
John  the  Baptist  figuratively  Elias,   139, 
148. 
need  not  instruct  Christ, 
156. 
Judas  Iscariot  followed  by  the  friars,  239. 
Justinian's  code,  42. 

Keys  of  Antichrist,  a  papal  fiction,  198. 

Kindred  with  Christ,  66. 

King,  lords,  and  priests,  robbed  by  friars, 

238. 
King  of  all  the  world,  the  pope  made,  41. 
England,     an     heretic,    by    the 
friars,  210. 
ofl[ice  of  the,  by  God's  law,  244. 
Richard    II.,     Wycliffe's   reply  to, 
295. 
Kings  and  lords  owe  many  duties  to  the 
people,  53. 
should  correct  the  sins  of 
priests,  56. 
study  God's  law,  53. 
subjected  to    the  clergy, 

41. 
vicars  of  God  to  punish 
evil  doers,  56. 
deserve   punishment,  in  yielding 

the  papal  claims,  176. 
do  not  imprison  men  as  friars  do, 

236. 
may  take  temporals  from  prelates, 

264. 
should  protect  preaching  priests, 
177. 
revoke    the    prisoning   of 
friars,  236. 
King's  bench,  the,  rich  clerks  of,  57. 
Kitchen-clerks  obtain  church  benefices, 

288. 
Knyghton's  testimony  to  Wycliffe,  109. 

Ladies  prefer  licentious  priests,  288. 
Laity,  the,  should  support  worthy  priests, 
43. 


INDEX. 


313 


Lancaster,  duke  of,  'iSft 

Lawlessness  of  the  friars,  265. 

Law  of  Christ,  of  the  world,  of  the  devil, 

210. 
Laws  of  Antichrist,  how  opposed  to  God's, 
83,  124. 
Christ  superior  to  all  laws,  128. 
friars  changeable,  246. 
God  and  man,  how  regarded,  119. 
the  clergy,  36. 
the  papal,  evil  in  origin  and  use, 

179. 
three  to  be  attended  to,  210. 
Lawyers  of  the  consistory,  48. 
Laymen  may  officiate  at  the  eucharist,  155. 

may  preach  the  Gospel,  27. 
Leaving  preaching  culpable  in  priests,  49. 
Legacy  of  Christ  to  his  disciples,  36. 
Letter  of  Wycliffe  to  Pope  Urban,  298. 
Letters  of  the  friars,  impositions  on  the 
people,  192,  230,  247. 
ofthe  friars,  many  deceived  by,  1 93. 
Lettings  of  Prayer,  9 1 . 
Levites,  the,  had  no  freehold  lands,  165. 
Levitical  priesthood  had  no  property,  71. 
Licence  of  the  pope  to  new  sects,  262. 
London,   council    of,   clergy    present   at 
the,  40. 
condemned  Wycliffe, 
71. 
Lord  or  master,  duties  of,  47. 
Lords  are  botmd  to  amend  simony,  56. 

blessed  of  God  and  angels  in  their 

duty,  58. 
have  their  lordship  from   God  for 

duty,  57. 
heathen,  may  require  service,  52. 
obtain  much  gold  for  church  bene- 
fices, 288. 
owe  justice  to  the  people,  53. 
secular,  sin  by  endowments,  172. 
should  restrain  priests,  173. 
Lordship  and    apostleship    inconsistent, 
296. 
dominion    forbidden     to 
apostles,  296. 
Lords,  temporal,  beget  Antichrist,  174. 
conditions    to    be    ful- 
filled by  them,  215. 
favoured  by  Christ,  174.. 


Lords,  temporal,  in  danger  by  friars,  21 1, 
injured     by     endowing 

priests,  174. 
should    try   the    spirits, 
215. 
Luxury  of  worldly  priests,  168. 

Magistracy,  civil,  the  clergy  not  exempt 
from,  63. 
instituted  for  the  people,  53. 
Mandates  of  popes   and  prelates,   errors 

of,  129. 
Manhood    of   Christ,    cart-loads    of,   by 
popery,  279. 
falsely    pretended 
in  the  host,  280. 
Man's  great  obligation,  2. 
Manslaughter  a  deadly  sin,  6. 
Manuscripts   in  the   Library  at  Vienna, 

101. 
Marks,  sixty  thousand  yearly  sent  to  the 

pope,  255. 
Marriage  approved  by  Jesus  Christ,  58. 
of  God  in    Paradise, 
58. 
Martyrdom,  zeal  to,  of  early  Christians. 

261. 
Martyrs  for  Christ,  159,  160. 

zealous  for  the  word  of  God,  275. 
Mary's  better  part  not  the  contemplative 

life,  50. 
Mass,  as  the  priest  sings,  300. 
Masses,  a  thousand  vain  at  death,  42. 
imposition  by  the  sale  of,  33. 
saying  of,  for  souls  in  purgatory, 
33. 
Mass,  or  matins,  to  our  Lady,  a  noveltj',50. 
Matrimonies,  two  in  Scripture,  58. 
Meditative  spirit,  a,  46. 
Members    of  Christ's    church,    not    the 

wicked,  248. 
Mendicancy  not  taught  in  Scripture,  188, 

189. 
Mendicant  friars  offer  vain  prayers    for 
money,  213. 
their      blasphemous 
wickedness,  188. 
orders,  false  confessors,  48. 
hypocritical       Phari-= 
sees,  7. 


314 


INDEX. 


Mendicant  orders,  their  vending  of  par- 
dons, 79. 
Mendicants,  sturdy,  should  labour,  171. 
Men,  ignorant  of  God's  commandments,  2. 
Merits  of  friars,  wicked  pretences  regard- 
ing, 194. 
men  cannot  be  sold  by  friars,  1 94. 
none   can    be,   with    God, 
193,  195. 
Ministers  of  Christ,  their  distinctions,  66. 

various  kinds  of,  184. 
Monastic    orders    arose    to    reform    the 

clergy,  199. 
Monks  and  canons,  enemies  of  Holy  Writ, 
25. 
forsake    the   Gospel, 
261. 
canons,  and  friars,  Antichrists,  77. 
origin  of,  77. 
patronised      by 
popes,  77. 
Moral  virtues,  116. 

aided  by  the  grace  of  God, 
117. 

National  evils  produced  by  friars,  255. 

Neither  man  nor  woman,  &c.,  99. 

New  rules  of  friars  unlike  the   Gospel, 

220,  262,  263. 
Nota  de  sacramento  altaris,  99. 
Novelties  in  religion  injurious,  51. 

Obedience  to  God,  motives  to,  2. 

man,    only  by   God's  law, 
233. 
Of  Antichrist  and  his  Meynee,  98. 
Of  Antichrist's  song  in  the  church,  99. 
Of  chastity,  92. 
Of  clerks  possessioners,  24. 
Of  contemplative  life,  92. 
Offices  in  the  church  coveted  for  gain, 

122. 
Of  ghostly  battle,  92. 
Of  good  preaching  priests,  29. 
Of  man's  will,  92. 
Of  perfect  life,  65,  92. 
Of  prayer,  99. 
Of  pride,  94. 
Of  temptation,  92. 
Of  temptation  of  the  fiend,  94. 


Of  the  character  of  heaven,  92. 
Of  the  commandments,  92. 
Of  the  creed,  92. 
Of  the  decalogue,  98. 
Of  the  eight  woes  of  God  to  friars,  98. 
Of  the  love  of  Jesus,  92,  97. 
Of  the  order  of  priesthood,  28. 
Of  the  paternoster,  92,  97. 
Of  the  seven  deadly  sins,  66. 
Of  the  seven  heresies,  97. 
Of  the  seven  works  of  bodily  mercy,  98. 
Oil  in  confirmation  unscriptural,  162. 
promotes  health  of  the  body,  182. 
On  charity,  122. 
On  confirmation,  161. 
On  gluttony,  124. 
On  hmiiility,  121. 
On  patience  and  meekness,  123. 
On  pride,  121. 
On  the  virtues,  115. 
Opera  caritatis,  98. 

Orders,  friars',  confirmed  by  the  pope, 220. 

pretended  perfection  of,  219. 

in  the  primitive  church,  two  only, 

164. 
many  in  the  popish  church,  164. 
monastic,  how  introduced,  199. 
of  Dominic  and  Francis,  199. 
pretended  sacrament  of,  164. 
priestly,  have  subverted  the  church, 

165. 
religious,  doctrine  of  the,  131. 

their  policy,  122. 
several  not  necessary  by  Christ, 
165. 
Ordinal  of  Salisbury,  59. 
Ordinances  of  Christ  to  be  maintained, 
58. 
God  to  be  studied,  51. 
men  preferred  to  God's,  8. 
the    friars   subvert    God's, 
222. 
Ordination,  a  bishop  does  not  confer  the 
Holy  Ghost  in,  164. 
pretences  of,  by  bishops, blas- 
phemy, 164,  165. 

Pain,  the  fruit  of  sin,  66. 
Papacy,  schism  in  the,  8. 
Papal  grants  to  church  benefices,  287. 


INDEX. 


315 


Papal  illustrations  of  doctrine,  281. 

infallibility,    the    abomination    of 

desolation,  149. 
laws  preferred  to  the  Gospel,  144. 
perversions  of  Scripture,  279. 
supremacy,  Antichrist,  90. 
Pardoners,  impious  pretences  of,  7. 
Pardons,  introduced  by  the  devil,  121. 

merchandise  of,  Antichrist's,  19. 
sold  by  the  priesthood,  15. 
Parental  duties  by  Scripture,  59. 
Parents  condemn  religion  in  their  chil- 
dren, 59. 
to  teach  children  the  doctrine  of 
Christ,  59. 
Parish  churches  appropriated  by  simony, 
268. 
should    have     religious 
ministers,  267. 
Parishioners  may  withhold    tithes    from 

bad  ministers,  268. 
Parliament,  Wycliffe's  complaints  to,  259. 
Passion  of  Christ  for  us,  87. 
Pastoral  office,  33. 
Paternoster,  97. 

Patience  and  cheerfulness,  123. 
Patriotic  reforms  by  Wycliffe,  30. 
Paul  and  Peter  examples  of  labour,  223. 
Pauper  Rusticus,  &c.,  92. 
Penance,  three  parts  of,  178. 
Penitence  an  act  of  the  mind,  178. 
Penitent,   a  true,    habitually  avoids  sin, 
181. 
counsel  to  the,  5. 
Perfect  wisdom  of  Christ  in  the  Gospel, 

261. 
Persecutions  by  friars  of  good  men,  234. 

of  Antichrist,  38. 
Peter  and  Paul  endowed  to  edify,  78. 

never  presumed  to  forgive  sin,  1 80. 
never  used  the  papal  power,  78. 
not  followed  by  the  pope,  124. 
not  superior  to  other  apostles,  76. 
Pharisees  and  other  sects  to  be  destroyed, 

216. 
Pilgrimages,  pernicious  novelties,  21. 

to  Canterbviry  or  Rome,  33. 
Pomp  of  the  pope  and  cardinals,  190. 
Poor  and  helpless,  injured  by  friars,  224. 
Poor  Caitiff,  a  collection  of  tracts,  1. 


Poor  priests,  care  of,  in  the  ministry,  292. 
have  no  benefices,  287. 
itinerant  preachers,  13,32. 
live    like     Christ    and   his 

apostles,  294. 
persecuted    by  Antichrist's 

clerks,  292. 
slandered  and  accused,  32. 
have    no     benefices,    three 
reasons  why,  287,  293. 
Pope  an  alien  priest,  35. 

and  cardinals  erred  from  the  faith, 

146. 

pervert  Scripture, 1 55. 

robbers  of   England, 

254. 

blasphemous  power  of  pretended, 

197. 
blasphemy,  38. 
cardinals,  and  bishops,  pervert  the 

Gospel,  123, 
chief  lord  of  the  country,  35. 
dispensation  of  the,  243. 
guilty  policy  of  the,  196. 
heresies  regarding  the,  75. 
his  demand  of  the  treasure  of  the 
kingdom,  295. 
duty  on  earth,  33. 
wicked  policy,  38. 
maintaining  confession  for  money, 

181. 
master  of  the  emperor,  33. 
may  sink  into  condemnation,   146. 
not  the  head  of  the  church,  75. 
possesses  the  mart  of  the  world, 

124. 
successor    of  Constantine,   not  of 

Christ,  37. 
the  pretended  vicar  of  Christ,  196. 
the,  should  leave  worldly  lordship, 
298. 
summoning  without  reason,  is 
Antichrist,  298. 
Popes  accused  falsely  by  friars,  1 95. 

and  cardinals,  no  concession  to, 

against  Scripture,  147. 
by  indulgences,  provoke  God,  196. 
cannot  distribute  merits  of  saints, 

195. 
cursing,  3, 
T  2 


.Tl(3 


i.NDEX. 


Popes,  factors  of,  the  friars  are,  254. 
false  priests,  Antichrists,  31. 
have  no  power  to  absolve,  79. 
opposing  each  other,  8,  98. 
tlieir  blasphemous  pretences,   78, 
175. 
civil  dominion  by  the  friars, 

200. 
determinations  not  truth,  76. 
Possession,  civil  and  religious,  171,  172. 
Postulating,  or  expounding,  in  preaching, 

80. 
Prayer  and  merits  sold  by  friars  to  the 
people,  193. 
efficacy  of,    by   Moses,    Joshua, 

&c.,  44. 
its  nature  and  efficacy,  18. 
not  continual  babbling,  50. 
the  means,    living  to   salvation, 

274. 
the  most  eifectual,  a  holy  life,  43. 
Prayers  of  a  ploughman  efficacious,  56. 
of  a  priest  will    not   remit    sin, 
183. 
Praying  priest,  unworthy,  not  heard,  44. 
Preachers    need    not   licence    from    the 

fiend,  32. 
Preaching  better  than  prayer,  49. 

by  licence    of  the  sovereign, 

222. 
edification  the  end  of,  83. 
hindered  by  the  prelates,  86, 
of  Christ,  Jeremiah,  and  John, 

49. 
priest  an  angel  of  God,  49. 

should  be  supported,  39. 
the  Gospel  a  divine  ordinance, 
14. 
hindered     by    the 

friars,  221. 
more    useful   than 

prayers,  24. 
the  duty  of,  13. 
Predestination    and   foreknowledge,  112, 

114,  121. 
Prelate,  bishop  of  Rome,  the  great,  19. 
worldly,  a  disciple  of  Antichrist, 
168. 
Prelates    and    great     possessioners,    sins 
of,  o7. 


Prelates    and    lords    should    protect  the 
people,  214. 
support  Antichrist, 
288. 
blaspheme    by    pretending    to 

absolve,  22. 
claim  worship  from  the  people, 

21. 
courts  dens  of  thieves,  larders  of 

hell,  291. 
cursing  by  the,  16. 
demand    more     than    apostles 

did,  10. 
deny  subjection  to  secular  laws, 
20. 
the    sufficiency   of    Scrip- 
ture, 21. 
derive  their  riches  from  sin,  16. 
evil,  destroy  Christendom,  22. 
exalt    the    laws  of   men  above 

God's,  119. 
far  from  God's  law,  16. 
fine,  curse,  and  imprison  preach- 
ers, 18. 
gladly  prevent  the  Gospel,  11. 
God's  vengeance  on,  292. 
grasp  at  temporalities,  1 70. 
incur  a  heavy  anathema,  170. 
leave  preaching,  13. 
martial    destroy    the    souls    of 

men,  20. 
obedience  to,  9. 
office  of  their  eom-ts,  291. 
perjured  in  practice,  36. 
proof  against  them,  166. 
rob  the  people,  14. 
seize  and  live  on  tithes,  166. 
sins  of,  denounced  by  the  pro- 
phets, 55. 
slander  poor  preachers,  10. 
their    duty  in    worldly    things, 

167. 
wicked,  not  to  be  obeyed,  11. 
worldly  Antichrists  of  Satan,  1 1 . 
blind  in  God's  law,  11. 
cursed  heretics,  31. 
grasp  at  castles,  168. 
have  honour   from  the 
devil,  168. 
Presbyter  and  bishop  identical,  164. 


INDEX. 


rjir 


Pride  and  blasphemy  of  popes,  84. 
of  the  mendicant  friars,  121. 
Priest  a  lanthorn  to  the  people,  5. 

confession  to  a,  deceives  the  soul, 

181. 
duties  of  a,  47. 
Priestly  absolution,  a  Satanic  presump- 
tion, 181. 
encroachments    on    magistracy, 

34. 
functions  occasion  taxes,  33. 
possessioners    most     guilty    of 

blasphemy,  182. 
services  without  piety  vain,  44. 
Priests  and  friars  in  vain  hired  to  pray,  7. 
binding  on  earth,  78. 
evil  to  be  avoided,  44. 
forbid  secular  men  to  preach,  27. 
good,  teach  God's  law,  28. 
have  no  power  by  Christ  to  take 

tithes,  53. 
incompetent,  obtain  benefices  for 

gold,  288. 
not   preaching,  do  not    pray  ac- 
ceptably, 50. 
pretend  to  make  Christ's  body  and 

blood,  27(5. 
should  be  vicars  of  Christ,  70. 
sinful,  to   be   put    out    of  office, 

263. 
true,  persec\ited  by  friars,  228. 
wicked,  punished,  173. 
worldly,  busy  about  secular  pro- 
fits, 269. 
demand  tithes  unjustly, 
2S. 
Princes  rule  for  the  public  welfare,  265. 
Prisoning  and  burning  by  the  pope  and 

prelates,  61. 
Private  sects  in  religion  adulterous,  216. 

superfluous,  263. 
Profession  of  a  friar  never  to  be  left,  222. 
Proneness  of  man  to  sin,  125. 
Prophecy  of  Daniel,  274. 
Public  good,  worthy  of  a  virtuous  man  to 

die  for  the,  114. 
Purgatory,  a  fraud  of  popery,  18,  19. 

cruelty  of  the  pope  to  souls 

in,  19. 
masses  for  souls  in,  33. 


Purgatory,  saints  in,  74. 
Purvey,  curate  of  Wycliffe,  81. 

Quaker  principle  on  war,  70. 
Quiddity  of  a  sacrament,  131,  132. 

errors  regarding 
the,  133. 

Reasons  of  a  Christian  for  believing,  62. 
Reforms  proposed  by  Wycliffe,  30,  31. 
Religion  consists  not  in  ceremonies,  43. 
of  friars,  new,  said  to  be  perfect, 
220. 
opposed     to     Christ's, 
259. 
Religious  fraternities  hide  their  books, 
25. 
orders    disregard    the    law    of 
God,  119. 
doctrine  of  the,  199. 
Rent  of  Antichrist,  18. 
Rents  of  estates  sent  to  our  enemies,  264. 
Repentance  and  confession,  65. 
Reward  of  virtue  in   another   life,    114, 

115. 
Richard,  king  of  England   and    France, 

259. 
Rich  clerks  of  Chancery,  59. 
Right  of  sanctuary,  34. 
Rights  of  sanctuary  at  Beverley,  H. 
Rock,  a  figure  of  Christ,  148. 
Roger  Bacon's  estimate  of  preaching,  81. 
Roman  Antichrist,  77. 

court  gained  by  money,  238. 
Romanism  displaces  Scripture,  45. 
Roman  pontiff,  the  great  Antichrist,  124. 
Rome,  gold  carried  to,  for  church  bene- 
fices, 287. 
impious  pleas  of  the  friars  at,  243. 
Romish  ecclesiatical  abuses,  92. 
Rotten  habits  of  the  friars,  242. 
Rule   of  Christ   suited  to  all    ages    and 
people,  260. 
of  life  for  each  man,  46. 
of  religion  by  Christ  most  perfect, 
260. 
Ruling  clei'gy,  bailiffs  rather  than  bishops, 
51. 

Sabbath,  three  ways  of  keeping  the,  .5. 
works  for  the,  6. 


318 


IMDEX. 


Sacrament  cannot  be  bread  as  I'riars  say, 
215. 
of  God's  body,  302. 
of  matrimony,  175. 
of  sacraments,  Christ  the,  157. 
of  orders,  what  pretended,  163. 
of  the  altar,  how  the  body  of 
Christ  in,  209. 
testimony        of 
Scripture,231. 
Wycliffe's  con- 
fession,    300, 
301. 
of  the  bread,  72. 
of  the  host,  78. 
Sacramental  errors,  origin  of,  134. 
Sacraments,  as  decided  by  the  Church  of 
Rome,  133. 
doctrine  of  the,  131. 
heresies  regarding,  134. 
lead  to  idolatry,  133. 
manifold  frauds  by,  133. 
may    be    taken    by   wicked 

men,  235. 
of  Antichrist,  140, 
the  woman  and  beast,  281. 
Saints  canonised,  not  unstained  by  sin, 
170. 
festivals,  useless,  128. 
in    heaven   bestow  no  merits  on 

men,  195. 
not  to  be  followed,  but  Christ,298. 
prayer  to,  improper,  128. 
Salisbury    liturgy,    substituted    for    the 
Gospel,  270. 
Ordinal,  50. 

Use  hinders  the  Bible,  51. 
Salvation  of  man  only  by  the  passion  of 
Christ,  197. 
to  believers  by  Christ  alone,l  79. 
without  baptism  possible,  157, 
160. 
priestly  absolution,  179. 
Satan  and  his  priests  maintain  sin,  54. 
his  policy  by  Antichrist,  149. 
loosed  occasions  heresy,  301. 
rules  by  the  friars,  208. 
why  his  sin  not  forgiven  ?  1 27. 
Satisfaction  for  sin  made  by  Christ,  151. 
Saved,  number  of  the,  rj8. 


Scandalous  practices  to  be  abolished,  30. 
Schism  in  the  papacy,  8. 

favours  truth,  64. 
Science  of  God,  66. 
Scholastic  method  of  preaching,  81. 
Scripture  enjoins  labour,   not    begging, 
223. 
testimonies    to    true  doctrine, 
273,  276,  281,  282. 
Scriptures  our  only  rule  of  faith,  129. 
testimony  of,  absolute,  157. 
Sects  of  friars,  new,  created,  262. 

or  religious  orders  neglect  God's 
law,  119. 
Secular  lordship  of  the  clergy,  evils  of,  24. 
heresies  of, 
24. 
lords  may  deprive  prelates,  264. 
may    not    take    from    the 

church,  40. 
rule  by  God's  law,  266. 
should  support  God's  law,  9. 
men  forbidden  to  preach,  a  heresy, 

27. 
power,  rise  of,  in  the  church,  74. 
Self-denial  necessary  in  the  clergy,   124. 
Senses  of  animals  keener  than  in  man,  1 13. 
our,  true  regarding  the  eucharist, 
141. 
Sentence.     See  Curse,  31. 
Septem  mortalia  Peccata,  92,  98. 
Sermo  in  festo  animarum,  93. 
Sermons  of  Wycliffe,  79. 
Servants    and    lords,    their    degrees    and 

duties,  52. 
Service  of  God  requires  not  grand  build- 
ings, 233. 
reward  of,  48. 
Seven  Sacraments,  92. 

works  of  mercy,  92,  94. 
Signs  in  religion,  abuse  of,  158. 
Silvester,  pope,  secularises  the  church,  75. 
Simonists,  traffic  of,  194. 
Simon    Magus,    example    to    simonists, 

16,  75. 
Simony  and  extortion  of  prelates,  57. 
and  usury  of  the  friars,  243. 
benefices  purchased  by,  287. 
connected  with  sacraments,  33. 
in  the  court  of  Rome,  15. 


INDEX. 


319 


Siinony,  its  prevalence,  14. 

of  the  pope  and  priests,  75. 

claiming   all     bene- 
fices, 79. 
Sin  against  the  Holy  Ghost,  66,  120. 
cannot   be    taken    away   by   priestly 

rites,  188. 
forgiveness  of,  66. 
God  cannot  enjoin  it  on  man,  121. 
its  nature,  120. 
penalty,  121. 
mortal,  120. 
satisfaction  for,  85. 
the  proneness  of  man  to,  126. 
Sins  in  prelates  to  be  denounced,  55. 
of  our  first  parents,  66. 
venial,  human  inventions,   120,  146. 
Six  manners  of  consenting  to  sin,  92. 
Skills,  or  reasons,  for  lords'  duties,  56. 
Soldiers,  Christian,  201. 
Sophistry  in  argument  for  the  papal  host, 

144,  152. 
Soul  of  man,  its  nature,  124. 
Sovereign  curates  to  require  only  a  liveli- 
hood, 267. 
Speaking,  various,  to  keep  the  Sabbath,  5. 
Speculum  de  Antichrist,  22. 
Peccatris,  93. 

Secularum  Dominorum,  93. 
Spencer,  bishop  of  Norwich,  a  crusader, 

13,  19. 
Spiritual  appetite  and  disease,  86. 

body,  what?  how  made  ?   277. 
help    more   than    bodily   to    be 

aflforded,  223. 
impurity  of  friars,  254. 
St.  Ambrose,  72. 
St.  Augustine,  14,  24,  50,  60,  61,  66,  72, 

129,  137,  139,  140,  148,  152,  172. 
St.  Austin  condemns  begging,  223. 
St.  Bartholomew,  247,  249,  267,  287. 
St.  Bernard,  24,  33,  37,  65,  99,  267,  296. 
speaketh  thus  to  the  pope, 
99. 
St.  Chrysostom,  44,  99,  249. 
St.  Gregory,  14,  33,  44,  49,  50,  65,  83, 

170,  267,  287. 
St.  Isidore,  56. 

St.   Jerome,    24,    134,    137,    138,    164, 
287. 


Statutes  of  men  preferred  to  God's  law,  27. 
Sufferings  for  Christ,  88. 

the  law,  120. 
Summa  Theologica,  95,  102. 
Sunday  the  first  day  and  the  last  day,  5. 
Supererogatory  merits  of  saints  pretended, 

196. 
Swearers  in  dreadful  danger,  4. 
Swearing,  profane,  guilty  of,  4. 
Sylvester,  pope,  accepted  imperial  endow- 
ment, 125, 126. 
canonised,  169,  170. 
sinned  in  accepting  en- 
dowments, 172. 

Temporalities    of    bishops    and    abbots, 

177,  265. 
Temporal   lords   have   power  to   correct 
abuses,  175. 
should      defend      people 

against  friars,  213. 
try    the   spirits  of  friars, 

215. 
vindicate  Christ,  173. 
things    impede    the  servant  of 
Christ,  171. 
Temptations  of  Satan,  66. 
The  great  Sentence  of  the   Curse    Ex- 
pounded, 31. 
Thieves,  friars  are,  244. 
Thinking  of  God  on  the  sabbath,  4. 
"  This  bread,"  meaning  by  our  Saviour, 

134,  135. 
"  This  is  my  body,"  what  Christ  meant 

by,  277. 
Three  things  destroy  the  world,  48. 
Tithes  and  offerings  may  be  withdrawn 
266. 
occasion  strife  and 
cursing,  293. 
claimed  by  a  bull  of  Antichrist,  41'. 
one  priest  of  a  coun- 
try, 28. 
have  no  authority  from  Christ,  38. 
not  claimed  by  Christ  or  his  apos- 
tles, 39. 
due  to  wicked  priests,  52. 
required  by  Christianity,  40. 
of  Canaan  supported  the  priest- 
hood, 40. 


.320 


INDEX. 


Tithes  required  "by  the  priests,  39. 

taken  by  a  new  law  of  sinful  men, 
28. 
Tractatus  de  Antichristo,  95. 
Pseudo  Freris,  98. 
Statu  Innocentae,  95. 
Tempore,  95. 

Evangelii  de  Sermonem,&c., 
95. 
in  Sermonem  Domini,  95. 
Trade  of  the  apostles,  its  true  institution, 

297. 
Tradition,  human,  injures  the  Gospel, 260. 
of  friars  preferred    to   God's 

law,  225. 
■of  men  vain,  8. 
raised  above  Scripture,  45. 
Transcribers    of    manuscripts    occasion 

confusion,  97. 
Transubstantiation,  a  heresy,  144,  146. 
and  impanation,  ab- 
surdities, 151. 
a  special    falsehood, 

137. 
held  by  the  Roman- 
ists, 136,  137. 
how    did    the    error 

arise?  144. 
not  held  by  Wycliife, 

72. 
-when    does    it    take 
place?  137. 
See  Eucharist  and  Sacrament. 
Treasons,  three,  prevalent,  15. 
Treasure  of  England  may  not  be  sent  to 
the  pope,  296. 
the  kingdom  wasted  by  friars, 
251. 
Trialogus  of   Wycliffe,    a    dialogue  be- 
tween Truth,  Falsehood,  and  Wisdom, 
108. 
Trinity,   God    in,    illustrated    by    man's 
nature.  111,  112. 
the  first  cause  of  all 

things,  110. 
three    co-equal    Per- 
sons, 111. 
to  be  worshipped,  356. 
Father,  Son,  and    Holy  Ghost, 
111. 


Trinity,  the  Uncreated,  127. 

True  priests  deserve  support  by  the  peo- 
ple, 293. 
opposed      by      Antichrist's 
clerks,  289,  292. 

Turning  from  sin  to  God,  66. 

Urban  VI.,  Wycliffe's  letter  to,  298. 

the  pope,  his  war,  13,  69. 
Usury  of  the  friars,  24-3. 

Vending  pardons  by  priests,  53. 
Vengeance  of  God  by  wicked  priests,  9. 
Venial  sins,   the    title,    an    invention  of 
man,  46. 
what  are  they  ?  46. 
Vicar  of  Christ,  the  pope,  if  he  live  like 
Christ,  298. 
the  pretended,  supported 

by  war,  238. 
the  Roma^i  pontiff  pre- 
tends, 124. 
of  Peter,  no  priest  nor  prelate,  180. 
of  the  king  of  pride,  124. 
Vicars    of    Antichrist    act    diabolically, 

214. 
Vices  of  the  clergy  and  mendicants,  D. 
Vicious  persons  employed  as  singers,  51. 
Virginity  commendable,  58. 
Virtue  of  charity  necessary  for  heaven, 
118. 
rewarded  in  another  life,  114. 
Virtues,  cardinal  and  theological,  116. 
Virtuous  to  die  for  the  public  good,  114. 
Vita  Sacerdotum,  71. 

Wafer  of  the  sacrament,  what  is  it?  132. 
War  unlawful,  70. 

Wars  encouraged  by  the  friars,  238,  239. 
Ways  of  life,  broad  and  narrow,  284. 

two  exhibited  in  the  Gospel, 
273. 
Wedded  men  and  wives,  59,  240. 
Westminster,  right  of  sanctuary  at.  41. 
Wheels  of  Satan's  chair  pervert  Scripture, 

61,62. 
Wicked  laws  of  worldly  prelates,  12. 

men    not    members    of  Christ's 

church,  248. 
prelates  enemies  of  royalty,  35. 


INDEX. 


321 


Wicked  prelates  sell  souls  for  money,  14. 
show    themselves   Anti- 
christs, 1-i. 
Wonderful  kindness  of  Christ,  5. 
Word  of  God,  Christ  the  true,  127. 

designed  for  all  languages, 

275. 
disparaged  by  prelates,  55. 
the  means  of  saving  wis- 
dom, 276. 
Works  of  supererogation,  a  papal  heresy, 

92. 
Worldly  clergy  injure  the  kingdom,  34. 
rebels  against   the   king, 
35. 
jurisdiction     belongs     not      to 

preachers,  24. 
prelates  hinder  the  Gospel,  15. 
injure  men's  souls,  12. 
pervert    the    word     of 

God,  55. 
slander  poor  priests,  1 3. 
their  false  law,  17. 
their  mode  of  persecu- 
tion, 17. 
priests,  their  various  sins,  268. 
Woodford  wrote  against    Wycliffe,   131, 

165. 
Worship,    public,   in    keeping  the    Sab- 
bath, 6. 
Writ,  Holy,  falsified  by  friars,  241,  244. 
Wycliffe  an  extraordinary  character,  109. 
concerning  priests,  40. 
his    advice    against    the    friars, 
210,214. 
to  Pope  Urban  VI., 
298. 
Wycliffe's  character  by  Knyghton,  107. 
complaint  of  the  curates,  27- 
confession    of    the   sacrament, 
290,  308. 


Wycliffe's  demand  respecting  tithes,  40. 
desire  of  the  king,  302. 
discrimination,  19. 
doctrine  of  the  Lord's   Supper, 

232. 
early  writings  less  correct,  2. 

teach  saint  wor- 
ship, 3. 
error  regarding  purgatory,  33. 
estimate  of  preaching,  80. 
itinerant  preachers,  85. 
judgment   touching  the  king's 

title,  295. 
mode  of  preaching,  82. 
patriotic  reforms,  30,  31. 
prayer   against    Antichrist,    16, 
62. 
against  the  clerk  of  Anti- 
christ, 26. 
for  the  pope,  299. 
for  the  saints,  62. 
requirements  of  Christians,  129. 
resembled     Calvin     in    genius, 

109. 
sermons,  their  number,  79,  80. 
Trialogus,  108. 
works  extinct,  103,  109. 

in  the  library  at  Vienna, 
101. 
Trinity  College,  Cam- 
bridge, 103. 
Trinity  College,  Dub- 
lin, 97. 
writings  in  English,  1. 

too    tedious    to    print 
entire,  1. 
Wyckettby  Wycliffe,  271. 

Young  children  stolen  by  the  friars,  226. 
by  the  priest,  56. 
persons  deluded  by  the  priests,  55. 


INDEX 


TO    THE    LIFE    OF    WYCLIFFE. 


Absolution  of  England  by  the  pope  for 
money,  xxii. 
papal    and    priestly,    fearful 
delusion  of,  liii. 
Admonition  of  Archbishop  Courtney  to 

Dr.  Rigge,  Ixxx. 
Alanus   Magnus    on    the    absurdities  of 

transubstantiation,  Ixvi. 
Albigenses  and  Vaudois  hold  the  Protest- 
ant doctrine  of  the  eucharist,  Ixv,  Ixvi. 
Aldhelm,  bishop  of  Sherborne,  the  first 
translator   of  the    Psalter    in  Anglo- 
Saxon,  Ivii. 
Alfred,  king,  a  translator  of  Scripture,  lix. 
Anglo-Saxon  clergy,  their  opinions,  Ixvi. 
translations  of  the  Scrip- 
tures, Ivii,  lix. 
Norman  clergy,  their  competency, 
lix. 
Antichrist's    children,    the    prelates  are, 

xci. 
Antichrist,  sustenance  for,  in  the  papal 
doctrine,  li. 
the  pope's  dignity    tends  to 
advance,  li. 
Apostles'  creed.    See  Creed,  Ixv. 
Appeal  to  the  pope  regarding  Canter- 
bury Hall,  0.xford,  xvii. 
Arguments  of  Wycliffe  for  the  general 

knowledge  of  Scripture,  Ixiii. 
Aristotle,  liis  genius  in  Duns  Scotus,  v. 
Armachanus.     See  Fitz-Ralph,  xiii. 
Arundel,     Archbishop,     condemns     the 
translating  of  Scripture  by  Wycliffe,  Ixi. 


Ashton,  the  Lollard,  a  popular  preacher, 
Ixxxi. 
appeals  to  the  people  in  English, 

Ixxxiii. 
conducts  his  ovm  defence  before 

the  synod,  Ixxxii. 
his  appearance,  Ixxxi. 
satisfies  his  judges,  Ixxxiii. 
the  trial  of,  xxxix,  Ixxxi. 
"  A  sort  of  answer  to  the  bull,"  li. 
Athanasian  Creed.     See  Creed,  Ixi. 
Authority  of  the  crown  regarding  eccle- 
siastical       property, 
xlix. 
magistrate  relating  to  the 
wealth    of    the    church, 
xlix. 
Avignon,  residence  of  the  pope  at,  xiii., 

XXV. 

Baliol  College,  Wycliff"e  warden  of,  xvi. 
Bede,  the  venerable,  a  Saxon,  x,  Ivii. 

translated  the   Gos- 
pel of  John,  Iviii. 
Benet  College,  Cambridge,  Iviii,  lix. 
Berengarius,  a  French  prelate,  Ixiv. 

entertains  Protestant  opin- 
ions of  the  eucharist,  Ixiv. 
is  compelled  to  appear  at 
Rome  thrice  in  defence 
of  his  opinions,  l.xiv. 
is  compelled  to  submit  to 
spiritual  censures  by  a 
council  at  Paris,  Ixiv. 


324 


INDEX. 


Bficngarius,    his    death    and   character, 
Ixiv. 
his     opinions      spread     in 
France,  Italy,  England, 
and  Germany,  Ixiv. 
king  of  France  provoked  by 
his  opinions,  Ixiv. 
Bernard,  St.,  his  authority,  x. 
Berton,  William  de,   chancellor  of  Ox- 
ford, opposes  Wycliffe's  doctrine  of  the 
eucharist,  Ixiv. 
Bible,  Wyclifife  labours  that    all    might 

read  in  English,  Ivi. 
Binding  and  loosing  by  a  priest,  when  he 
obeys   the  law  of 

Christ,  xlvi. 
the  pope  or  a  pre- 
late   cannot  be 
as    he    pleases, 
xlvi. 
Birkbeck,  author  of  Protest.  Evidence,  ii. 
Bishoprics  in  England  disposed  of  by  the 

pope,  xxxiv. 
Bishops  and  doctors  in    convocation  at 
Oxford,  Ixxxvii. 
of    Rome    may   be    corrected, 

even  by  the  laity,  xlii. 
resign    their    offices    at    court, 
xxvii. 
Blackfriars,   London,   a  synod  meets  at, 

to  condemn  Wycliffe,  Ixxi. 
Blasphemy  of  transubstantiation, Ixxxvii. 
Bodleian  Library  at  Oxford,  Iviii,  lix. 
Bolton,    a    commissioner    to    the    pope, 

xxix. 
Bradwardine,    Dr.,    a    professor  at    Ox- 
ford, V. 
Bread    in    the    eucharist    not    changed, 

Ixvii,  Ixxxviii,  Ixxxix. 
Brightwell,  William,  Dr.,  appears  before 

the  synod  at  Blackfriars,  Ixxviii. 
Bulls  of  the  pope  regarding  benefices  in 

England,  xxx. 
Burley,  Sir  Simon,  a  messenger  from  the 

queen's  mother,  xxxix. 
Burton,  William  de,  commissioner  to  the 
pope,  xxix. 

Canterbury,    archdeacon    of,   a    Romish 
cardinal,  xxxiii. 


Canterbury   Hall,    its  warden,  Wyclifife, 

xvi. 
Cardinals,    college    of,     and     the    pope, 
cannot  disqualify  any  man, 
xlv. 
may  be  remiss   in    not  cor- 
recting the  pope,  xlviii. 
of  Rome,  church  dignitaries 

in  England,  xxxiii. 
papal,  new  creation  of,  xxxiii. 
Carmelite   friar.  Dr.  Stokes,  an  opposer 
of  Wycliffe,  Ixxiv. 
preacher  against  Wyc- 
liffe, Ixxiv. 
Cedman,    a    Saxon    monk,    a    scriptural 
poet,  Ivii. 
an    epitomiser    of    Scripture, 
Iviii. 
Censures,   spiritual,    should    not   be    in 

revenge,  xlviii. 
Chancellor    of    the    university    silences 

W'yclifTe  at  Oxford,  Ixxi. 
Charter  for   civil  inheritances    for  ever, 

impossible  to  be  granted,  xli. 
Chaucer's    character   of  the    friars,    Ivi, 

Ivii. 
Christ's  presence  in  the  sacrament,  how? 

Ixxxviii,  Ixxxix. 
Churchmen  sought  to  be  excluded    from 

civil  offices,  xxv. 
Civil  power,   the,  supported  by  Wycliffe, 

vii. 
Claims  of  the  clergy  extravagant,  xlix. 

pope    in    England     perni- 
cious, xxii. 
Clement  IV.  claims  church  benefices  in 

England  for  his  cardinals,  xxviii. 
Clergy  and  laity  equally  interested  in  the 
Script^lres,  Ixiii. 
their  pretence  of  Mibjection  only 

to  Rome,  xix. 
the,  j-ielding  to  the  pope,  with- 
draw   allegiance    from     their 
sovereign,  xliv. 
Clifford,    Sir    Lewis,    messenger   to    the 
sjTiod  at  Lam- 
beth, xxxviii. 
messenger   to    the 
London       citi- 
zens, xxxix. 


INDEX. 


325 


Coinniissioii  of  Edward  III.  to  the  i)ope, 

xxix. 
Communion  of  saints,  its  privilege,  xliii. 
Confessions  of  Wyclifte,  Ixxxviii. 
Consecration,  act  of,  said  to  change  the 

bread  and  wine  in  the  eucharist,  Ixix. 
Controversy   between  Wycliffe    and    the 

friars,  xxiv. 
Convocation  at  Oxford,   Wycliffe  before 
the,  Ixxxvii. 
in      St.     Paul's,      London, 
xxxiv. 
Cotton,  Sir  Robert,  library  of,  lix. 
Council  at  Paris,  in  1212,  iv. 
Rome,  in  1179,  iv. 
Courtney,  bishop  of  London,  an  enemy 
of  Wyclifle,  xxxiv. 
convenes    a    synod      against 

WycliiFe,  Ixxi. 
gives    a   monition    to    Chan- 
cellor Rigge,  Ixxx. 
legate  of  the  pope,  and  arch- 
bishop, Ixxii. 
made  archbishop    of  Canter- 
bury, Ixxi. 
Register,  reference  to,  Ixxxiii. 
sends    a    letter    against   Lol- 
lardism  to  all  the  bishops, 
Ixxii. 
the  great  bishop  of  England, 
Ixxxi. 
Courts  of  bishops  rival  those  of  princes, 
vi. 
of  the  pope  in  London,  xxxiii. 
Creeds,  the   Apostles',    Athanasian,  and 
Nicene,  do  not  teach  transubstantia- 
tion,  Ixv. 
Cressy,  the  battle  of,  xxv. 
Cursing,    ecclesiastical,    does    not    bind 
finally,  xlv. 

Depravity  increased  by  the  plague,  ix. 

Dialogue  between  Courtney  and  Lan- 
caster, xxxv. 

Disciples  of  Christ  have  no  power  to 
exact  temporalities  by  censures,  xlvi. 

Doctrines  of  Wycliffe  declared  heretical, 
Ixxii. 

Dominick,  St.,  order  of,  xv. 

Dominion  founded  in  grace,  xliii. 


Dominion  given  ministerially  only,  xliii. 

Doubts  as  to  Wycliffe's  wardenship, 
XV  ii. 

Duns  Scotus,  a  divine  of  great  genius,  v. 

Dunstan,  St.,  a  celebrated  Saxon  eccle- 
siastic, Ixv. 

Durham  Book,  a  Saxon  interlined  version 
of  the  Gospels,  Iviii. 

Earthquake  in  London,  in  1381,  Ixxi. 
Ecclesiastical    censures   should  be  only 
in  the  cause  of  God,  xlv. 
endowments  may  be  taken 
by    the     civil     power, 
xliii. 
revenues  in  England  de- 
rived by  popish   cardi- 
nals, X.KX. 
system  of  popery  sapped 
by  Wycliffe,  xlvii. 
Ecclesiastics    may   be   corrected  by  the 

laity,  xlviii. 
Edward     III.,    king    of     England,    iii, 
xviii. 
his  prosperous  reign,  xxv. 
his    decline    in    age   and 

powers,  xxxi. 
his    death,    Richard    II. 
successor,  xxxvi. 
Eglesfield,    Sir    John,    chaplain    to    the 

queen,  iii. 
Elfric,an  abbot,  a  laborious  translator  of 
the  Scriptures,  Iviii.,  Ixv. 
his  opinion  on  the  eucharist,  Ixvi. 
Encroachments  on   the  civil    power   by 

the  papacy,  Ixi. 
England  impoverished  by  papal  avarice, 
XXX,  xxxii,  xxxiii. 
its   population    and   commerce 
favour    the  Reformation    by 
Wycliffe,  Ixi. 
Ethelred,  king,  an  Anglo-Saxon,  Iviii. 
Eucliarist,  differenceof  opinion  regarding 
the,  Ixiv. 
opinion    of    Berengarius    re- 
garding the,  Ixiv. 
Saxon  doctrine  of  the,  Ixiv. 
transubstantiation      in       the, 
taught  by  Archbishop  Lan- 
franc,  Ixvii. 


326 


INDEX. 


Eusebius,  the  historian,  x. 
Excommunication  cannot  injure   a  good 
man,  xlv. 
not  for  denying  tem- 
poralities, xlvi. 
False  power  in  the  church  sought  to  be 

destroyed  by  Wycliffe,  liv. 
Ferars,    Henry    de,    patron    of    Lutter- 
worth, xxxi. 
Feudal  tribute  to  the  pope,  objections  of 

lords  against,  xxi. 
Fitz-Ralph,  chancellor  of  Oxford,  xiii. 
made     archbishop    of    Ar- 
magh, hence   called  Ar- 
machanus,  xiii,  xiv. 
Fox,  John,  the  martyrologist,  xvii. 
Francis,  St.  order  of,  xv. 
Friars,  mendicant,  Wycliife's  opinion  of 
them,  xiv. 
their  controversy  with  the  univer- 
sities, xxiv. 
Fuller's  dialogue  between  Courtney  and 

Lancaster,  xxxv. 
Fylingham,  the  living  of,  given  to  Wyc- 
liffe, xvi. 

Garinus,  famous  for  his  knowledge  of 
law,  iii. 

Genius  and  powers  of  Duns  Scotus,  v. 

Gilbert,  bishop  of  Bangor,  commissioned 
to  the  pope,  xxix. 

God's  natural  power  restricted  by  his 
moral,  xli. 

Goodlaxton,  deanery  of,  in  Lutterworth, 
Ixxiv. 

"  Gospel  doctor,"  a  title  given  to  Wyc- 
liffe, vii. 

Gothic  usages  in  England,  vii. 

Gregory  XL  pope,  xxix. 

Gregory,  St.,  pope,  xi. 

Grosstete,  bishop  of  Lincoln,  xiii. 

Guthlac,  one  of  the  first  translators  of  the 
psalter  into  Anglo-Saxon,  Ivii. 

Hampole,    hermit    of,    a    translator    of 

Scripture,  lix. 
Hereford,  Dr.,  an  eminent  preacher,  fol- 
lower of  Wycliffe,  Ixxv. 
delivers  a  written  confes- 
sion to  the  synod, Ixxxiii. 


Hereford,  Dr.,  excommunicated,  Ixxxii. 

probably  assisted  Wycliffe 
in  translating  the  Scrip- 
tures, Ixxxi,  Ixxxiii. 

prosecuted  before  a  synod, 
Ixxx,  Ixxxi. 

released  by  the  interfer- 
ence of  the  duke  of 
Lancaster,  Ixxxiii. 

Heresy,  persons  suspected  of,  Ixxix. 

Ignorance,  profound,    before    the    Con- 
quest, Ixi. 
Infallibility  of  the  pope,  pretended,  Iii. 
refuted  by  Wyc- 
liffe, Hi. 
Islep,  Simon  de,  archbishop  of  Canter- 
bury, xvi. 

Joachim,  the  abbot,  a  commentator  on 

the  Psalms,  x. 
John,  king  of  England,  humbled  by  the 
pope,  xviii. 
subjected  to  the 
pope,       xviii, 
xxiii,  xxiv. 
of  Gaunt,  duke  of  Lancaster.    See 

Lancaster,  xxvi. 
XXII.,  pope,  his  pretended  infal- 
libility denied,  v. 
Judgments,  the,  of  lords,  on  subjection 

to  the  pope,  xxi. 
Jurisdiction  of  the  civil  magistrate,  xx. 

King  Edward  refuses  the  claim  of  Pope 
Clement,  xxviii. 
of  France,   a  prisoner  to  Edward 

III.,  XXV. 

of  Scotland,    a    prisoner    in    the 
Tower,  xxv. 
Kings  may  take  away  the  temporalities 

of  churchmen,  xlviii. 
Knighton,    the    historian,    complains    of 
Wycliffe's    translation    of 
the  Scriptures,  x. 
his  accusation  of  Wycliffe,  xc. 

Labours,     extraordinary,    of     Wycliffe, 
liv. 


INDEX. 


827 


Lancaster,  duke  of,  aids  Wycliife  before 
the     convocation, 
xxxiv. 
becomes  unpopular 

Ixxvi. 
his  character  and  ex- 
ploits, xxvi. 
in      vain      counsels 
WyclifFe,  Ixxxvi. 
Lanfranc,    archbishop     of    Canterbury, 
chief    teacher    of    transubstantiation, 
Ixvii. 
Langham,  Peter,  archbishop  of  Canter- 
bury, vi. 
"  Last  age  of  the  church,"  by  Wycliffe, 
x. 
its     charac- 
ter, xi,  xii. 
Leicester,  archdeaconry  of,  Ixxiv. 

Knighton,  a  canon  of,  Ix. 
Leland,  a  historian,  as  to  WyclifFe's  na- 
tive place,  ii. 
Letters    from    the   pope    accusing  Wy- 
cliffe, xxxvii. 
Lewer,    Sir   Alfred,    messenger    to    the 

London  citizens,  xxxix. 
Licences  to  schoolmasters  from  the  clergy, 

iv. 
L'Isle,  a  translator  of  Scripture,  Iviii. 
Lollardism  threatened  by  the  archbishop, 
Ixxii. 
the  system  of  Wycliffe's  doc- 
trines, Ixxiii. 
Lollard  preacher,  Ashton  a,  Ixxxi. 
Lollards,  followers  of  Wycliffe's  doctrine, 

Ixxvi. 
Looking-glass  for  secular  lords,  Ixii. 
Lords  of  parliament,  objections  of,  to  the 
pope's  claim,  xx,  xxii. 
temporal,    may   take    the    goods 
from  a  delinquent  church,  xliii, 
xliv. 
Luciferian  enmity  and  pride  in  the  clergy, 

li. 
Lutterworth,  Wycliffe    made    its   rector, 
xxxi. 

Man,  being  justified  has  a  right  to  all 

things  of  God,  xliii. 
Marks,    seven    hundred,     annually    de- 


manded by  the  pope,  as  agreed  to  by 
King  John,  xviii,  xxiv. 
Mendicants,    convention  of,   at    Oxford, 
Ixix. 
send  a  deputation  to  Wyc- 
liffe in  his  sickness,  to 
induce   him    to    recant, 
Iv. 
synod    of,    at    Blackfriars, 

London,  Ixxi. 
their  defences  of  transub- 
stantiation against  Wyc- 
lifie,  IxviiL 
their      fraudulent    dealing 
with    the    doctrine    of 
Christ,  Ixviii. 
their  joy  at   the  death  of 

Armachanus,  xiii. 
their  progress  and  power, 

xii,  xiii. 
to  be  subjected  to  the  civil 

courts,  xxiv. 
Wycliffe's     disputes     with 
the,  xii,  Ixi. 
Merciless  character  of  the  ruling  clergy, 

xci. 
Merlin,  the  prophet,  x. 
Merton  College,  Oxford,  v. 
More,  Sir  Antonio,  i. 

Sir  Thomas,  on  the  translation  of 
the  Scripture  by  Wycliffe,  Ix. 
Mosheim,  Dr.,  regarding  the  thirteenth 
century,  vii. 

Nicene  Creed.     See  Creed,  Ixv. 
Nurseries  of  grammarians,  iv. 

Ockham,  a  famous  professor  at  Oxford,  v. 
Offices   at    court   held    by    clergymen, 

xxvi. 
Opinions    of  Wycliffe   forbidden    to    be 
published, xiii. 
on  various  sub- 
jects, xlix. 
•spread    in   Eng- 
land, Ixxii. 
Oxford,  number  of  students  in  the  Uni- 
versity, xiii. 

Papacy,  limits  to  its  pretensions,  as  held 
by  Wycliffe,  xlix. 


^2S 


INDEX. 


Papal  advocates  and  policy  censured,  li. 
court   and  councils   against  Wyc- 

liffe's  doctrine,  xlix. 
doctrines  impious  and  pernicious, 
liv. 
lead  to  Egyptian  bond- 
age, lii. 
would  invert  all  order  in 
the  world,  liv. 
encroachments  on  the  civil  power, 

xxxvi. 
interference,  the  universities  jea- 
lous of,  xxxvii. 
policy  ruinous    to    nations,    xxx, 

xxxi. 
prohibition  of  the  Scriptures,  li. 
schisms  a  source  of  trouble,  xcii. 
Pardon  not  bestowed  at  the  will  of  the 

priest,  xlvii. 
Paris,  Matthew,  his  testimony  to  gram- 
mar schools,  iii. 
Parliament,  called  ."  The  Good,"  xxxiv. 
and  convocation  not  in  uni- 
son, Ixxxv. 
and  government  at  Oxford, 

Ixxxv. 
refuses  the  demand  of  Poj  e 

Urban,  xix. 
submits  a  question  to   Wyc- 

lifFe,  xxxvi,  xxxvii. 
the   Commons  House,  peti- 
tions against  a  persecuting 
statute,  Ixxxiv,  Ixxxv. 
WyclifFe's        petitions       to, 
Ixxxiv. 
Parliaments  in  the  reign  of  Edward  III., 
xviii. 
their    frequent    assembling, 

XXV. 

Percy,   Lord,    aids    Wyclifte  before    the 

convocation,  xxxiv. 
Perpetual  dominion,  God  cannot  give  to 

man,  xli. 
Perpetuity  claimed  for  papal  sxipremacy, 

xl. 
Persecuting    statute    published    against 

Wycliffe,  Ixxviii.,  Ixxxv. 
Persecution    of    the    Gospel     preachers, 

Ixxx,  Ixxxiii,  Ixxxiv. 
Pestilence  spreads  througli  Europe,  viii. 


Peter,   and   his  successors,    not    to   rule 

politically,  xl. 
Philippa,  queen  of  Edward  III.,  iii. 
Plague,  its  effects  in  England,  x. 
Poictiers,  the  victory  of,  xxv. 
Political  dominion  pertains  to  the  laity, 

xl. 
Poor  priests,  preachers,  Ixxvii,  Ixxviii. 
Pope  Clement  IV.  elected,  xxviii. 

instruction  of  the,    to    the    Arch- 
bishop of  Canterbury  regarding 
Wycliffe,  lii. 
temporal  power  of  the,  denied  by 

Wycliffe,  xliv. 
tlie,  arms  the  authority  of  the  pre- 
lates, the  court,  and  the  univer- 
sity, against  Wycliffe,  lii. 
the,  may  be  corrected  by  the  laity, 
xlviii. 
may   be  justly  impeached    by 

the  laity,  xlii. 
may    fall,    but    he    should    be 

corrected,  xlix. 
pretends  to  bind  opposerswith 
the  pains  of  eternal  damna- 
tion, lii. 
usurps  a  divine  power,  liii. 
Urban  demands  a  feudal  acknow- 
ledgment from  England,  xviii. 
Popes  in  the  fourteenth  century,  xxv. 

many  have  been  deposed  by  em- 
perors, liv. 
rapacity  of  the,  xxx. 
Preaching  of  Ashton,  the  Lollard,  Ixxxi. 
Wycliffe,  Ixxxii,  Ixxxiii. 
WyclifFe's      poor      priests, 
Ixxvii,  Ixxviii. 
Prediction  of  Wycliffe  in  his  sickness,  in 

reply  to  the  friars,  Iv. 
Prelates,  abbots,  and  friars,  slander  Wyc- 
liffe, Ixxvi. 
so    elevated    for    government, 
xlviii. 
Prenmnire,  the  act  of,  dreaded,  xxix. 
Priest,    every,     rightly    ordained,    may 
minister       the        sacraments, 
xlvii. 
the  anathema,  or  benediction  of 
the,     really    affects    no    man, 
xlvii. 


INDEX. 


329 


Priest,    the,    exalted    by    means    of    the 
pretended     transubstantiation, 
Ixviii. 
Procession,  religious,  to  St.  Paul's,  Lon- 
don, Ixxiv. 
Propositions  of  Wycliffe's  doctrine  de- 
clared erroneous,  Ixxii. 
Protestant  Evidence,  by  Berkenhead,ii. 
purpose    served    by  WyclifFe, 
Ivi. 
Protest  of  Wycliffe  as   to  his  opinions, 

xl. 
Purgatory,  the  fire,  and  eternal  torments 
of,  1. 
the  papal   doctrine  of,  gives 
an  odious  character  to  the 
clergy,  1. 

Queen  of  Edward  III.,  Philippa,  iii. 

Queen's  College,  Oxford,  founded  by 
Philippa,  iii. 

Queen  mother,  the,  interposes  for  Wyc- 
liffe, xxxviii. 

Reign    of  Edward    III.    is    prosperous, 
xxv. 
with  his  health 
declines, 
xxxi. 
Religious  character  of  Wycliffe's  family, 

ii. 
Reply  of  Wycliffe  to  the  friars,  xx,  Iv. 

to    the    papal    claim, 
xcix. 
Revenue,  extortions  of  a,  for  the  priest- 
hood not  known  in  the  better  ages  of 
the  church,  xlvii. 
Rewards    and    punishments,    future,    at 
the    dispensation    of    a    priesthood,    a 
fiction,  1. 
Richard   II.    ascends    the    throne    after 
Edward  III.,  xxxvi. 
counselled    by    the    arch- 
bishop against  Wycliffe, 
Ixxvi. 
difficulties    of    Ills    reign, 

Ixxv. 
his  letter  against  Wycliffe's 
followers,  Ixxxv. 
llichmond,  in  Yorkshire,  ii. 


Rigge,  Robert,  chancellor  of  the  univer- 
sity of  Oxford,  Ixxv. 
attached  to  the  opinions 

of  WyclifFe,  Ixxv. 
brought  before  a  synod, 

Ixxviii. 
gives  assent  to  the  deci- 
sions    of    the    synod, 
Ixxviii. 
receives  admonition  from 
Archbishop  Courtney, 
Ixxx. 
Rippington,    Dr.   Ralph,    a    follower    of 
Wycliffe,  Ixxv.,  Ixxviii. 
excommunicated,  Ixxxii. 
yields  to  the  demands  of  the 
church,  Ixxxiii. 
Roll,  Richard,  a  translator  of  the  Psalms, 

lix. 
Rome,    the    court    of,    its   rapacity    and 

simony,  xxxii. 
Romish  doctrine  and    polity,  a  ghostly 
thraldom,  1. 

Sacramental  change,   a  delusion   by  the 

priest,  Ixix. 
Sacrament,  bread  of,  what  change  takes 
place  in  it,  Ixxxviii. 
the    presence    of  Christ    in, 
how,  Ixxxviii. 
Salisbury,  John  of,  a  writer  of  note,  xi. 
Satan's  master  device,  transubstantiation, 

Ixxxvii,  l.xxxviii. 
Saxon,   Anglo,   clergy,   obedient  to   the 
pope,  Ixv. 
their  doctrine  of 
the  eucharist, 
Ixvi. 
testimony  to  the  doctrine  of  the 

eucharist,  Ixvii. 
versions  of  the  Gospels,  Iviii. 
Schools  in  towns  before  Wycliffe's  days, 

iii,  iv. 
Scotus,  Duns,  has  the  genius  of  Aristotle, 

v. 
Scriptural  knowledge  advanced  by  Wyc- 

liff'e,  1. 
Scripture,  all  truth  of,  designed  for  the 
people,  Ixiii. 
liow  studied  by  Wycliffe,  1. 
Z 


y.3u 


INDEX. 


Scripture  ought   to    be    known    to    the 
people,  Ixii. 
prelates  ignorant  of,  Ixii. 
urged  upon  all  men  by  Wyc- 
liffe,  1. 
Scriptures  of  the   Old  and  New  Testa- 
ment first   translated    into 
English  by  Wycliffe,  Ivi. 
portions    of    the,    translated 
into  English,  Ivi,  Ix. 
Secular  lords  to  resist  the  blasphemous 

claims  of  priestly  absolution,  liii. 
Selden,  an  eminent  antiquarian,  v. 
Senators  and  aldermen  of  Oxford  visit 

Wycliffe  in  his  sickness,  Iv. 
Shepey,  John  de,  a  commissioner  to  the 

pope,  xxix. 
Sigwerd,  a  nobleman,  obtains  a  transla- 
tion of  the  Scriptures,  Iviii. 
Silence   imposed    on    Wycliffe    by    the 

council  at  Lambeth,  xxxviii,  xlix. 
Simonists,  an  heretical  sect,  x. 
Slanders  of  the  ruling  prelates    against 

preachers,  Ixxvii. 
Sovereignty  of  England  pretended  to  be 

forfeited  to  the  pope,  xix. 
"  Sowle  Hele,"  a  history,  scriptural  and 

legendary,  lix. 
Spiritual  Alms,  a  work  of,  to  correct  of- 
fending clergymen  by  taking 
their  temporalities,  xlviii. 
powers  of  the  clergy,  as  held 
by  Wycliffe,  xlv,  xlix. 
Spresswell,  the  family  mansion  of  Wyc- 
liffe, ii,  iii. 
Statute  of  Richard   II.,  a    persecuting, 
Ixxvii,  Ixxviii. 
the  primate,  to  imprison  the 
new  preachers,  Ixxxiv. 
Stokes,   Peter,    a  Carmelite    Mendicani 
friar,   zealous    against 
Wycliffe,  Ixxiv. 
employed  by  Archbishop 
Courtney  against  Wyc- 
liffe, Ixxiv. 
Studies  in  provincial  schools,  iv. 
Sudbury,     archbishop     of     Canterbury, 

xxxviii. 
Synod  at  Lambeth,  awed  by  the  citizen:, 
of  London,  xxxviii,  Ixxi. 


Tartary,  tlie  plague  arose  in,  viii. 
Tees,  the  river,  ii. 

Temporal  contributions   not  to   be    ex- 
torted from  the  laity,  xlvi. 
Temporalities  may  be  exacted  by  eccle- 
siastical censures,  xlvi. 
Temporal   lords  may  take  away  abused 

temporalities  from  the  church,  xlviii. 
Todd,  Dr.,  editor  of  some  works  of  Wyc- 
liffe, Ixxi. 
Translators  of  the  Scriptures  into  Anglo- 
Saxon  and  English,  Iviii,  Ix. 
Transubstantiation,   a    doctrine    of    the 
twelfth      century. 
See       Eucharist, 
Ixiv. 
definition  of,  Ixix. 
first  plenary  deter- 
mination   by   the 
church    of    Eng- 
land, Ixix. 
heretical,     as     de- 
nounced by  Wyc- 
liffe, Ixviii. 
its  absurdityand  blas- 
phemy, Ixxxvii. 
not  contained  in  the 
Apostles',    Atha- 
nasian,  or  Nicene 
creed,  Ixv. 
refuted  by  Wycliffe, 
before  the  convo- 
cation, Ixxxvi. 
taught  by  archbishop 

Lanfranc,  Ixvi. 
tends   to    exalt    the 
priesthood,  Ixviii. 
the  doctrine  of  the 
Anglican  church, 
from  the  time  of 
Lanfranc,  Ixvii. 
the  master-device  of 
Satan,  Ixxxvii. 
Twiss,  Sir  Roger,  regarding  transubstan- 
tiation, Ixix. 
Tyler,  Wat,  leads  an  insurrection,  Ixxi. 

Urban,  Pope,  demands  a  thousand  marks, 
as  a  yearly  tribute  of  feudal  acknowledg- 
ment from  England  and  Ireland,  xviii. 


INDEX. 


331 


Urban    V.,    Pope,   disposes   of    church 
benefices  in  England,  xxx. 
VI.,  Pope,   as  regarded   by   the 
Lollards,  Ixxvi. 

Vaudois,   the,   oppose    the    doctrine    of 

transubstantiation,  Ixv. 
Violent  measures    by    the    persecuting 

statute,  Ixxxv. 

Walsingham,  a  monastic  historian,  xxxvii. 
censures  the  timidity  of  the 
synod  atLambeth,xxxviii. 
Wars  of  Edward  III.,  xxv. 
War  with  France,  disastrous,  xxxvi. 
Wood,  Anthony,    as  to  Wycliffe's  war- 
denship,  xvii. 
his  calumny  on  Wyc- 
clifFe,  xc. 
Woodhall,  warden  of  Canterbury  Hall, xvi. 
restored  by  payment  of 
money  to  the  pope, 
xxvii. 
Wulfstan,  Archbishop  of  York,  letter  to 

from  St.  Dunstan,  Ixvi. 
WyclifFe,  John,    his    birth    at    Wycliffe, 
Yorkshire,  1324,  i. 
his  early  life,  ii. 
his  education  at  Queen's  Col- 
lege, Oxford,  iii. 
his  progress  in  various  studies,vi. 
his  first  publication,  1356,  x. 
his  opposition  to  the  mendicant 

friars,  1360,  xv. 
he  obtains  the  living  of  Fyling- 

ham,  1361,  xvi. 
he  is  elected  warden  of  Baliol 

College,  1361,  xvi. 
appointed  warden  of  Canterbury 

Hall,  1365,  xvi. 
called     upon    to     answer    the 

papal  claim,  xix. 
made  a  royal    chaplain,   1366, 

XX,  xxiv,  xxv. 
his    refutation    of    the     papal 

claims,  xx,  xxiii. 
opposes     the     civil    offices   of 

churchmen,  1371,  xxvii. 
takes  his  degree  of  D.D.,  1372, 


Wycliffe,  in  a  commission  to  the  pope,  he 
visits  Bruges,  1 374,  xxix. 

made  prebend  of  Aust,  1375, 
xxxi. 

appointed  rector  of  Lutterworth, 
1375,  xxxi. 

appears  before  the  convocation, 
1377,  xxxiv,  xxxvi. 

accused  by  the  pope  to  the  king, 
xxxvii. 

appears  before  a  synod  at  Lam- 
beth, 1378,  xxxviii. 

delivers  a  statement  of  his  opin- 
ions, xxxlx. 

attacked  with  disease,  liv,  Iv. 

visited  by  four  doctors  of  the 
friars — his  reply  to  them,  Iv. 

begins  to  translate  the  Old  and 
New  Testament  into  English, 
Ivi. 

his  opinions  condemned  by 
Archbishop  Arundel,  Ixi. 

his  defence  of  translations  of  the 
Scriptures,  Ixii,  Ixiii. 

his  controversy  regarding  the 
eucharist,  Ixiv. 

rejects  the  doctrine  of  transub- 
stantiation, Ixvii. 

challenges  the  attention  of  the 
university  to  his  doctrine  of 
the  eucharist,  1381,  Ixviii. 
his  doctrine  condemned  by  a  con- 
vocation at  Oxford,  Ixix,  Ixx. 

receives  the  sentence  of  con- 
demnation, and  appeals  to  the 
civil  power,  Ixx. 

challenges  his  opponents  to  re- 
fute his  doctrines,  Ixx. 

his  opinions  denounced  by 
Archbishop  Courtney  as 
legate  of  the  pope,  Ixxiii. 

his  followers  denominated  Lol- 
lards, Ixxvi. 

his  enemies,  the  clergy,  com- 
plain to  the  king  and  court 
against  him,  Ixxx. 

his  doctrine  in  his  sermons, 
Ixxxi,  Ixxxii. 

presents  his  confession  of  faith 
to  parliament,  Ixxxiv. 


332 


INDEX. 


Wycliffe,  summoned  before  the  convoca- 
tion, Ixxxv. 

rejects  the  counsel  of  the  Duke 
of  Lancaster,  and  defends  his 
doctrine  before  the  convoca- 
tion, Ixxxvi. 

desists  from  his  labours  at  Ox- 
ford, xc. 

devotes  himself  to  his  duties  at 
Lutterworth,  xc. 

summoned  by  Pope  Urban  to 
appear  at  Rome,  xc. 

declines  by  letter  a  journey  to 
Rome,  xc. 

the  most  extraordinary  man  of 
his  times,  xci. 

his  health  declines,  xc,  xci. 

his  zeal  for  Christian  truth,  xci. 

his  assistance  from  a  curate  at 
Lutterworth,  xci. 

his  language  sometimes  severe, 
— the  style  of  the  age,  xci. 

his  last  days,  xci. 

hisdiligence  as  a  village  pastor, 
xcii. 

he  expects  imprisonment  ^or 
Christ,  xcii. 


Wycliffe,  his  expectation  of  a  divine  re- 
ward, xcii. 

seized  with  paralysis  while  ad- 
ministering the  eucharist, 
xciii. 

dies,  after  two  days'  illness, 
1384,  xciii. 

his  character  to  be  learned 
chiefly  from  his  writings, 
xciii. 

his  character  by  Le  Bas,  xciii. 

succeeded  in  the  Reformation 
by  Luther,  xciv. 

he  appears  as  a  solitary  witness 
in  that  age  for  the  cause  of 
Christ,  xciv. 
Wycliffe,  Robert,  Roger,  and  William,  i. 

Yorkshire,  i. 
Wykeham,  William,  bishop  of  Winches- 
ter, xxvii. 


Yoke,    secular    and    spiritual,    foreign, 
ought  to  be  cast  off  by  all,  lii. 


Zouch,  De,  rector  of  Wycliffe,  i. 


LON  DON : 

Br.ACKBliRS    AND    PARDON,    PRINTERS, 

HATTON   GARDV.N. 


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